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Oyo Mesi

The Oyo Mesi was the privy council of seven principal nobles in the Oyo Empire, a Yoruba kingdom centered in what is now southwestern Nigeria that flourished from the 15th to the early 19th century.^[1]^[2] Headed by the Bashorun as its chief minister, the council—comprising the Bashorun, Agbaakin, Samu, Alapini, Laguna, Akiniku, and Ashipa—served as the primary check on the Alaafin, the empire's divine king, preventing autocratic rule through advisory oversight and the ritual power to compel the monarch's suicide via an empty calabash if he abused authority.^[1]^[3] This structure embodied a balance of powers, with the Oyo Mesi consulting the Ifá oracle to validate royal successions and representing noble lineages in governance, thereby embodying the Yoruba principle of collective restraint on individual rule.^[2]^[1] While enabling the empire's expansion through military and diplomatic decisions, tensions between the council and the Alaafin contributed to internal conflicts that hastened Oyo's decline amid external pressures like the Fulani jihads in the 19th century.^[3]^[2]

Historical Origins and Development

Formation in Early Oyo Society

The Oyo Mesi, comprising seven hereditary chiefs, originated as the core council of state in the early Oyo kingdom, emerging alongside its foundational monarchical structure in the region of present-day southwestern Nigeria. Traditional accounts attribute the kingdom's establishment to Oranmiyan (also known as Oranyan), a prince from Ile-Ife, who is said to have founded Oyo-Ile around the late 13th or early 14th century, though archaeological and historical evidence places the initial consolidation of centralized authority closer to the 15th century. The council's formation reflected the need for aristocratic representation in a society initially composed of kinship-based settlements and agricultural communities, where the Alaafin (king) required counsel from lineage heads to govern effectively and legitimize rule. These chiefs, drawn from the principal families of Oyo's original wards or townships, embodied the collective voice of the populace, preventing unchecked royal despotism through their veto power over tyrannical decisions.^[4] In its nascent phase, the Oyo Mesi functioned as kingmakers and stabilizers, as evidenced by their role in confirming Ajaka, Oranmiyan's successor, during a period of uncertainty following the founder's presumed death or departure. This early involvement underscores the council's constitutional embedding from Oyo's inception, with members holding titles such as Basorun (prime minister), Agbakin, Samu, Alapini, Laguna, Akiniku, and Asipa—each tied to specific hereditary lines responsible for ritual, military, and administrative duties. The Basorun, as head, wielded significant influence, attending weekly court sessions for religious observances like those dedicated to Sango (the thunder deity) and advising on internal affairs, which were paramount in a pre-imperial society focused on local defense and tribute collection rather than distant conquests. Hereditary succession within titled families, subject to Alaafin approval, ensured institutional continuity amid the kingdom's oral governance traditions.^[4] The council's structure arose from Oyo's societal evolution from dispersed Yoruba clans into a proto-state, where noble lineages provided checks on the sacred yet potentially arbitrary authority of the Alaafin, who was both political leader and semi-divine figure. This balance mitigated risks of autocracy in an era before Oyo's 16th-century military expansions, fostering decisions on land allocation, dispute resolution, and early alliances with neighboring polities. Historical analyses of Yoruba traditions indicate that the Oyo Mesi's powers, including the ritual right to compel the king's suicide via an empty calabash if he became oppressive, were codified early to safeguard communal interests against personal rule, drawing on precedents from Ife-influenced governance models. While precise formation dates remain elusive due to reliance on oral histories, the council's antiquity is affirmed by its predating documented imperial growth, positioning it as a foundational element of Oyo's political realism.^[4]

Expansion of Influence During Imperial Peak (16th-18th Centuries)

During the 17th century, as the Oyo Empire transitioned from recovery to aggressive expansion following internal strife, the Oyo Mesi's influence grew through their advisory role in military and administrative decisions, enabling the conquest of neighboring territories and the establishment of tributary networks. The council, led by the Bashorun, nominated and oversaw the Eso (provincial military chiefs) who commanded cavalry forces critical to Oyo's dominance, facilitating campaigns that extended control southward to the Atlantic coast and eastward into Nupe lands by the mid-1600s. This period marked a shift where the Oyo Mesi not only checked the Alaafin's authority but actively shaped imperial policy, compelling at least several rulers to suicide for perceived overreach, thereby ensuring decisions prioritized council-backed expansion over personal royal agendas.^[5] By the early 18th century, under Alaafins like Ojigi (r. ca. 1720s–1730s), the Oyo Mesi's prominence intensified, with Bashorun Yau Yamba directing invasions of Dahomey between 1728 and 1730, which subjugated the kingdom and secured annual tributes of slaves, cowries, and cloth, bolstering Oyo's economic and military reach. The council's control over tribute allocation and provincial governance reduced the Alaafin's direct oversight, embedding Oyo Mesi members in the empire's decentralized structure of are-ono-kakanfo (warlords) and vassal obas, who swore loyalty to the council as representatives of Oyo-Ile's wards. This administrative entrenchment supported sustained hegemony, with Oyo vassals numbering over a dozen by mid-century, including key coastal intermediaries for European trade.^[5] The zenith of Oyo Mesi influence occurred in the mid-18th century under Bashorun Gaa (ca. 1754–1774), who monopolized tribute collection, army command, and kingmaking, deposing four Alaafins and enthroning five during his tenure, effectively rivaling monarchical power. Gaa's victories, such as repelling Asante incursions in 1764, expanded Oyo's influence northward and preserved trade monopolies, but his personal cult and exclusion of the Alaafin from revenues highlighted the council's evolved dominance in imperial affairs. While this structure stabilized expansion—yielding territorial control exceeding 140,000 square kilometers—the overconcentration of authority in the Bashorun foreshadowed factional strife, though it undeniably underpinned Oyo's apogee before internal erosions set in.^[5]^[6]

Involvement in the Empire's Decline and Fall

In the mid-18th century, the Oyo Mesi, under the leadership of Bashorun Gaa (c. 1754–1774), disrupted the empire's constitutional balance by aggressively exercising their deposition powers, compelling a succession of Alaafins—including Labisi, Awonbioju, Amuniwaiye, and Agboluade—to commit ritual suicide through the presentation of an empty calabash during the Orun festival.^[7]^[3] This rapid turnover in monarchical leadership, driven by the council's dominance, fostered chronic instability and eroded public confidence in the central authority, as Gaa effectively dictated policy, military campaigns, and even personal affairs of the palace with tyrannical impunity.^[8] Gaa's regime, marked by corruption and the prioritization of councilor interests over imperial cohesion, diverted resources from defense and expansion, sowing seeds of administrative paralysis that weakened the empire's response to emerging threats.^[9] Gaa's overreach provoked a backlash, culminating in his overthrow around 1774 by forces aligned with Alaafin Abiodun, who orchestrated the Bashorun's ritual killing and the massacre of his lineage, thereby shattering the Oyo Mesi's collective authority.^[7]^[8] In the aftermath, Abiodun (c. 1774–1789) centralized executive power in the palace, sidelining the council and diminishing its role as a check on royal decisions.^[7] This reversal neglected the military institutions, such as the eso cavalry and provincial governors (are-ona kakanfo), in favor of lucrative slave trade revenues and tribute extraction from subordinates like Dahomey, leaving northern frontiers vulnerable to unrest.^[10]^[7] The Oyo Mesi's earlier excesses and subsequent enfeeblement thus facilitated a cycle of absolutist misgovernance under later Alaafins, exacerbating internal divisions that erupted in rebellions, including Afonja's defection in Ilorin (c. 1817) and alliances with Fulani incursions, which progressively dismantled imperial control and led to the abandonment of Oyo-Ile by 1836.^[7] Without the council's prior stabilizing veto, unchecked royal policies alienated provincial elites and military commanders, while the precedent of frequent depositions normalized factionalism, ultimately rendering the empire unable to mobilize cohesive resistance against existential pressures.^[8]^[3]

Composition and Internal Structure

The Seven Principal Councilors and Their Titles

The Oyo Mesi council consisted of seven principal councilors, drawn from hereditary lineages of non-royal nobility, each holding a specific title that denoted their rank and ritual responsibilities within the Oyo Empire's governance structure. These positions were not appointed by the Alaafin but inherited within designated families, ensuring continuity and independence from royal control.^[11] The council's composition reflected a balance of political, judicial, and religious functions, with the titles ranked in order of precedence. The titles and their primary associations were as follows:

Bashorun: The head of the council, functioning as prime minister and chief spokesperson; hereditary in a lineage linked to the imperial family, responsible for consulting the Ifa oracle on major decisions and leading rituals like the Orun festival.^[12]
Agbaakin: Second in rank, assisting in administrative and advisory duties, often involved in military oversight.^[1]
Samu: Third, focused on internal security and enforcement of council edicts.^[1]
Alapini: Custodian of royal regalia and chief officiant for certain cults, handling sacral aspects of kingship validation.^[1]
Laguna: Fifth, with roles in trade regulation and provincial liaison.^[1]
Akiniku: Involved in judicial proceedings and dispute resolution.^[1]
Ashipa: Lowest in hierarchy, supporting logistical and ceremonial functions.^[1]

This hierarchy empowered the Bashorun to convene meetings and represent the council in confrontations with the Alaafin, while the others provided specialized input to maintain checks on monarchical power.^[13] The titles' endurance through the empire's 17th-19th century peak underscores their role in stabilizing Oyo's oligarchic system against absolutism.

Selection Process and Hereditary Elements

The positions comprising the Oyo Mesi were hereditary, with each of the seven titles—led by the Bashorun—tied to specific lineages or families within the Oyo capital, ensuring continuity of influence among non-royal descent groups.^[14]^[15] Succession occurred within these families rather than strictly from father to son, allowing selection of the most suitable candidate, often the senior or capable male member, to maintain the council's role in representing lineage interests.^[16] This hereditary structure prevented arbitrary appointments while embedding the council's authority in longstanding kinship networks, distinct from the royal Alaafin line.^[17] No formal electoral process akin to modern voting existed for Oyo Mesi membership; instead, vacancies were filled through intra-lineage consensus, reflecting the Yoruba emphasis on communal validation over individual election.^[18] The Bashorun's role, as the hereditary prime minister, exemplified this, with the title passing exclusively within one prominent family to preserve its primacy in council deliberations.^[11] This system balanced stability with adaptability, as lineage heads could nominate successors based on merit within hereditary bounds, countering potential despotism by rooting power in collective familial traditions rather than personal whim.^[19]

Roles and Powers

Advisory and Legislative Functions

The Oyo Mesi served as the Alaafin's chief advisory council, deliberating on critical state affairs such as military campaigns, foreign relations, taxation, and the administration of justice to inform royal policy.^[20] Led by the Bashorun, the council's members, drawn from prominent lineages, voiced the perspectives of the nobility and provincial interests, compelling the Alaafin to consult them before major decisions to maintain legitimacy and avert unrest.^[17] This advisory role extended to ritual and ceremonial matters, where the Oyo Mesi ensured adherence to traditional protocols during festivals and successions, reinforcing the sacred dimensions of governance.^[21] Legislatively, the Oyo Mesi contributed to policy formulation and the enforcement of customary laws, functioning as a deliberative body that proposed edicts on trade regulations, provincial tributes, and military obligations, which required the Alaafin's concurrence to gain authority.^[22] In practice, this shared legislative process—often termed the "Oba-in-Council"—prevented unilateral royal enactments, with the council's veto power over perceived tyrannical measures embedding a constitutional restraint within the empire's unwritten framework.^[23] Such functions highlighted the Oyo system's oligarchic elements, where the seven councilors balanced monarchical executive authority through collective endorsement of binding resolutions.^[18]

Checks and Balances on the Alaafin

The Oyo Mesi functioned as the principal institutional check on the Alaafin's authority within the Oyo Empire's political framework, preventing the monarch from exercising absolute power. The council, comprising seven hereditary chiefs led by the Bashorun, held veto authority over key executive decisions, including declarations of war, peace negotiations, and major administrative appointments, requiring their consensus for validity.^[24] ^[25] This arrangement stemmed from the empire's layered governance structure, where the Alaafin's executive role was constitutionally balanced by the Oyo Mesi's advisory and legislative oversight, ensuring decisions aligned with councilors' assessment of communal interests.^[18] In instances of perceived tyranny or repeated defiance, the Oyo Mesi could initiate deposition through a ritual mechanism: presenting the Alaafin with an empty calabash, symbolizing the forfeiture of his life and mandate to rule.^[26] ^[27] Upon receipt, the Alaafin was expected to commit suicide, after which the Oyo Mesi would oversee the selection of a successor from the ruling lineage, thereby resetting monarchical authority without direct violence or formal dethronement. This practice, rooted in Yoruba traditions of sacral kingship where the Alaafin's role intertwined spiritual and temporal duties, was enforced during the empire's 17th- and 18th-century peak, with historical accounts noting its application against at least seven Alaafins accused of misconduct, such as excessive taxation or favoritism toward non-council lineages.^[28] ^[29] The Oyo Mesi's leverage extended beyond veto and deposition to control over provincial governors (Ajele) and elements of the military, particularly the Eso cavalry, which bolstered their influence against the palace guard loyal to the Alaafin.^[30] This distribution of coercive power underscored a system of mutual deterrence, as the Alaafin's ritual invulnerability—prohibiting physical harm while alive—necessitated the calabash protocol, while the council's hereditary positions tied them to lineage accountability, curbing their own potential overreach.^[31] Such balances contributed to relative stability during imperial expansion from the 16th to early 19th centuries, though they faltered amid 19th-century internal strife, where weakened enforcement exacerbated the empire's fragmentation.^[32]

Participation in Succession, Deposition, and Judicial Matters

The Oyo Mesi, comprising seven principal councilors led by the Bashorun, held primary responsibility for selecting the Alaafin from eligible princes of the ruling houses upon the death or abdication of the incumbent.^[23]^[18] This process emphasized their role as kingmakers, encapsulated in the Yoruba adage "Ifa ko nii yan Oba L’oyo, Oyomesi nii f’oba je," affirming that divination did not determine kingship but rather the council's deliberation.^[1] The Bashorun, as the council's spokesperson, often had the decisive voice in nominations, ensuring the chosen candidate balanced ritual sanctity with political viability.^[23] In deposition, the Oyo Mesi exercised a critical check by compelling the Alaafin's ritual suicide if he exhibited tyranny or lost public favor, typically through the Bashorun presenting an empty calabash or parrot's eggs during the Orun festival.^[8]^[18]^[1] This symbolic act, accompanied by the declaration that "the gods reject you, the people reject you, the earth rejects you," invoked divine and communal rejection, often requiring the Alaafin's eldest son (Aremo) and select councilors to follow suit to avert calamity.^[8] They could also leverage the cult of Sango, the thunder god, to reinforce such demands against recalcitrant rulers.^[23] A notorious instance occurred under Bashorun Gaa (c. 1700–1774), who between 1750 and 1772 enthroned five Alaafins but deposed four—including Labisi after 17 days, Awonbioju after 130 days, Agboluaje after approximately 20 years, and Majeogbe—before his own overthrow by Alaafin Abiodun in 1774.^[8] Judicially, the Oyo Mesi assisted the Alaafin in adjudicating complex disputes, such as chieftaincy contests and criminal cases brought to the palace, where they helped ensure equitable outcomes through collective deliberation among chiefs.^[18]^[23] This oversight extended to reviewing the Alaafin's judicial decisions, preventing abuses in state matters and maintaining balance, though primary enforcement of verdicts often involved complementary institutions like the Ogboni society for secret society-related cases.^[23] Their involvement underscored a fused yet checked system where the council's consensus mitigated the risks of monarchical overreach in legal affairs.^[18]

Significance and Criticisms

Achievements in Maintaining Political Stability

The Oyo Mesi's system of checks on the Alaafin's authority prevented the emergence of autocratic rule, thereby fostering long-term political equilibrium in the Oyo Empire during its imperial zenith from the 17th to early 19th centuries. By compelling unfit or tyrannical Alaafins to commit suicide through the presentation of an empty calabash—a symbolic ritual signaling deposition—the council ensured that rulers remained accountable to collective interests rather than personal whims, averting the internal upheavals often associated with unchecked monarchical power in pre-colonial African states.^[1]^[12] This mechanism, exercised on multiple occasions throughout the empire's history, maintained governance continuity by replacing ineffective leaders without resorting to widespread civil war or fragmentation.^[33] In succession processes, the Oyo Mesi's veto power over princely candidates from the Alaafin's lineage stabilized transitions by selecting heirs who demonstrated competence and loyalty, minimizing disputes among royal contenders that could destabilize the realm. Hereditary yet merit-informed selection, where the council could reject candidates deemed unsuitable, reinforced institutional legitimacy and prevented factional strife, contributing to the empire's administrative cohesion across its vast territories spanning modern-day southwestern Nigeria and parts of Benin.^[34] Their legislative advisory functions further bolstered stability by mediating between the Alaafin and provincial rulers, harmonizing tribute collection and military mobilization to sustain economic and defensive resilience against external threats like the Dahomey incursions in the 18th century.^[35] This distributed power structure, representing key lineages and cults, distributed authority away from sacral kingship alone, enabling responsive decision-making in crises such as succession vacuums or provincial revolts, which underpinned the empire's endurance for over two centuries before its decline in the 1830s. While not infallible, the Oyo Mesi's interventions empirically correlated with periods of internal order, as evidenced by the empire's territorial expansion and tributary stability prior to the Ilorin jihad disruptions.^[32]

Controversies Over Power Concentration and Internal Conflicts

The Oyo Mesi's constitutional authority to depose the Alaafin through the ritual presentation of an empty calabash, intended as a check against royal absolutism, frequently resulted in controversies over excessive power concentration within the council itself. During the mid-18th century, under the leadership of Bashorun Gaa, the Oyo Mesi exemplified this issue by compelling four successive Alaafins to commit ritual suicide between approximately 1754 and 1770, leveraging their veto power to dominate succession and policy decisions.^[36]^[3] This period marked a shift where the council's hereditary and advisory roles evolved into de facto control, sidelining the Alaafin's spiritual and executive functions and fostering accusations of council tyranny, as Gaa's personal ambitions and alleged use of supernatural influences amplified factional dominance.^[3] Internal conflicts intensified as resentment grew against the Oyo Mesi's overreach, culminating in Alaafin Abiodun's counteraction in 1774, when he orchestrated Gaa's execution along with his family, thereby restoring some balance but exposing deep divisions between royal loyalists and council factions.^[3] These disputes were exacerbated by competition for resources between palace elites and non-royal council quarters, where the Oyo Mesi's control over provincial appointments and judicial matters often prioritized lineage interests over imperial cohesion.^[30] Historians attribute such power struggles to the council's lack of internal accountability, as its members' lifetime tenures and veto consensus enabled stalemates or unilateral assertions, undermining the separation-of-powers mechanism designed to prevent autocracy in either direction.^[18] The resulting instability from these controversies contributed to broader political disintegration, as repeated depositions eroded administrative efficiency and invited external revolts, such as Afonja's 1796 uprising in Ilorin, which further fragmented loyalties.^[3] While the Oyo Mesi's structure aimed for stability through collective restraint, empirical patterns of council-led regicides—documented in oral traditions and corroborated by 19th-century accounts—reveal how unchecked veto power fostered oligarchic excesses, prioritizing short-term factional gains over long-term governance, a causal factor in the empire's vulnerability to internal dissension by the late 18th century.^[30]^[36]

Legacy and Modern Continuity

Impact on Yoruba Political Traditions

The Oyo Mesi institutionalized a constitutional limitation on monarchical authority within the Oyo Empire, establishing a precedent for Yoruba governance that emphasized collective decision-making and the potential for council-led deposition of rulers who abused power. This framework, operational from at least the 17th century onward, moderated the Alaafin's executive prerogatives through advisory vetoes and ritual enforcement mechanisms, fostering a political culture where no single leader could dominate without noble consensus.^[37] Such balances contrasted with more absolutist models elsewhere in West Africa and influenced Yoruba views on legitimacy as deriving from both divine kingship and terrestrial accountability.^[38] Oyo's dominance over central and southwestern Yoruba territories from the mid-17th to early 19th centuries extended this council-based model to vassal states like Owu, Ede, and parts of Ibadan, where local elites adopted analogous structures to integrate imperial oversight with indigenous traditions.^[2] Expansionist campaigns, bolstered by Oyo's cavalry reforms around 1600–1650, imposed political hierarchies that replicated the Oyo Mesi's roles in tribute collection, dispute arbitration, and succession rituals, thereby homogenizing Yoruba interstate relations under a federated imperial ethos.^[39] This diffusion reinforced Yoruba traditions of lineage confederations, where councils represented patrilineal houses in governance, as seen in the Oyo Mesi's composition from seven noble families tied to cult worship.^[2] The enduring impact manifests in post-imperial Yoruba polities, where echoes of Oyo Mesi functions persist in kingmaker assemblies that invoke historical checks during oba installations, evident in 20th-century disputes over chieftaincy reforms in Oyo State.^[26] This legacy underscores a Yoruba preference for moderated hierarchies over unchecked despotism, shaping resistance to centralized authority in modern Nigerian federalism and cultural narratives of equitable rule.^[38]

Contemporary Role in Alaafin Selection and Recent Disputes

In contemporary Nigeria, the Oyo Mesi retains its traditional mandate as the council of kingmakers tasked with selecting the Alaafin of Oyo, operating under the framework of the Oyo State Chiefs Law and the Registered Alaafin of Oyo Chieftaincy Declaration of 1961 (as referenced in disputes).^[40] The seven-member council, led by the Bashorun, convenes after a vacancy to receive nominations from the ruling houses, deliberate via consensus or majority vote—often witnessed by state officials—and present the chosen prince to the Oyo State Governor for approval and installation.^[41] This process integrates customary practices, such as palace-based meetings, with modern state oversight, allowing the Governor veto power amid allegations of irregularities.^[42] The death of Alaafin Lamidi Adeyemi III on April 22, 2022, triggered a protracted succession crisis highlighting fractures in this role.^[41] On September 30, 2022, five of the seven Oyo Mesi members selected Prince Lukman Adelodun Ayinla Gbadegesin as Alaafin-elect by majority vote, forwarding his name to Governor Seyi Makinde's administration.^[42]^[41] However, three kingmakers dissented, citing procedural flaws like an unqualified voter, while petitions alleged internal bribery disputes over candidate inducements, prompting the government to withhold approval and demand a reselection.^[41]^[43] Escalating tensions led the Oyo Mesi to file suit HOY/38/2023 against the state government in 2023, seeking enforcement of their choice; the Oyo State High Court struck it out on April 17, 2024, with an appeal pending.^[41]^[40] On January 10, 2025, Governor Makinde approved Prince Abimbola Akeem Owoade, a 47-year-old Canada-based prince, following a government-supervised process involving select kingmakers and Ifa consultations, dismissing the prior nomination due to "executive recklessness" claims and corruption within the council.^[40]^[42] A faction of five Oyo Mesi rejected Owoade's selection as unlawful, arguing it bypassed the Bashorun-led palace meeting required by the 1967 Chieftaincy Declaration, occurred improperly at the Governor's office with non-traditional warrant chiefs, and ignored their 2022 consensus on Gbadegesin.^[42]^[40] The government maintained the appointment's validity, appointing replacement chiefs for dissenting members and proceeding to Owoade's coronation as the 46th Alaafin on April 6, 2025, amid ongoing legal challenges and accusations of tradition erosion versus state anti-corruption measures.^[44]^[43] These events underscore persistent conflicts between the Oyo Mesi's customary autonomy and gubernatorial authority, with unresolved appeals at the Court of Appeal as of mid-2025.^[40]

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Warfare among Yoruba in the Nineteenth Century
### Summary of Oyo Mesi, Basorun Gaha, Internal Conflicts, Power Concentration, and Role in Decline of Oyo Empire
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[PDF] The Democratic Structure of Yoruba Political-Cultural Heritage
... Oyo-mesi, the King-making body consisting of seven councillors of society. Apart from the role as Kingmakers, the Oyo-mesi also had power to moderate the ...
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[PDF] African Political Institutions and the Impact of Colonialism
Yet in practice, “the king was reduced to the posi- tion of figure head” and “real power fell to the Oyo Mesi who were the civil lords of the commoners”. ( ...<|control11|><|separator|>
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origin, development and security structure of the oyo empire up to its ...
The Oyo Empire's security architecture was crucial in maintaining its territorial integrity until the late 18th century. Weak military and security systems ...
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Despite kingmakers' opposition, Oyo govt insists Alaafin's ...
Jan 11, 2025 · The kingmakers argue that the governor violated the traditional process and the role of the Oyomesi, the rightful kingmakers. Looking ahead. The ...<|control11|><|separator|>
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Two years after, Alaafin succession delay fuels counter-accusations
Jul 25, 2024 · Upon his demise, efforts were made by the kingmakers, known as Oyo Mesi, to nominate and install a new monarch. The Alaafin's stool rotates ...
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Oyo kingmakers reject Owoade as Alaafin - Vanguard News
Jan 10, 2025 · A faction of the Oyomesi (kingmakers) has rejected the appointment of Abimbola Owoade as the new Alaafin of Oyo.
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Alaafin: Reasons Oyo govt discarded kingmakers' choice
Jan 18, 2025 · The government argued that there was internal wrangling within the Oyomesi over the sharing formula for the alleged bribes. Some of the ...
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46th Alaafin: A Tale of Controversy, Struggles, And New Beginnings ...
Apr 6, 2025 · Following the death of Oba Adeyemi, the Oyo Mesi, the council of kingmakers, began the crucial task of selecting a new king from a pool of 198 ...Missing: contemporary | Show results with:contemporary