- They urged the National Assembly to define clearer constitutional roles for traditional rulers in national security efforts
- They backed the integration of indigenous practices with modern security structures
- They noted that discussions are ongoing among royal institutions
Traditional rulers across Yorubaland are reportedly weighing the use of indigenous spiritual practices and ancestral deities as part of efforts to address the worsening cases of kidnapping, banditry and other violent crimes in the South-West.
Eko Hot Blog reports that the development comes amid a surge in abductions and attacks across several communities, including the continued captivity of schoolchildren and teachers in parts of Oyo State.
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The idea gained renewed attention following a call by the Ooni of Ife, Adeyeye Ogunwusi, who urged Yoruba monarchs to complement conventional security operations with traditional spiritual approaches during the 2026 Ifa Festival.
Some monarchs who spoke on the matter said the proposal is being considered as a supplementary strategy to support ongoing government and security agency interventions.
The Olowu of Owu-Kuta in Osun State, Oba Adekunle Oyelude, said many traditional rulers believe that indigenous deities and inherited spiritual systems could play a role in protecting communities from criminal elements.
He noted that discussions are ongoing among royal institutions, adding that some communities have already begun exploring the approach in different forms, though cautiously due to social and economic considerations.
According to him, Yoruba traditional institutions are not relying solely on security agencies but are exploring all available means, including religious and cultural methods, to safeguard lives and property.
Similarly, the Olowo of Owo and Chairman of the Ondo State Council of Obas, Ajibade Ogunoye, said traditional rulers have historically been custodians of both physical and spiritual protection of their communities.
He backed the integration of indigenous practices with modern security structures, while also calling for the establishment of state police to strengthen local security response.
The Deji of Akure, Aladetoyinbo Aladelusi, also confirmed that discussions were ongoing within his domain on how traditional mechanisms could support efforts to curb insecurity, stressing that any action taken would remain within legal limits and in collaboration with vigilante groups.
In Ogun State, the Onimeko of Imeko, Oba Benjamen Olanite, said pressure from residents has increased calls for traditional intervention, arguing that indigenous systems were historically used to secure communities before modern policing structures.
He, however, cautioned that any approach adopted must respect constitutional provisions and human rights.
The Olu of Imasayi, Oba Lukmon Kuoye, said traditional institutions possess indigenous protective knowledge that could help secure borders and communities, but stressed the need for legal backing to avoid conflicts with state authorities.
He urged the National Assembly to define clearer constitutional roles for traditional rulers in national security efforts.
Traditionalists who also reacted to the development expressed willingness to support monarchs in combating insecurity through spiritual practices linked to Yoruba deities and rituals.
Some practitioners argued that traditional belief systems such as Ifa and other indigenous mechanisms could be used to identify threats and protect communities, while insisting that such practices should complement not replace modern security strategies.
Others, including cultural figures, called for a balanced approach that integrates traditional, religious and state security responses to address the growing insecurity in the region.
Meanwhile, Yoruba socio-cultural leader Gani Adams said tackling insecurity requires a combined effort involving spiritual, traditional and conventional security structures, stressing that no single approach is sufficient on its own.
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