The demise of Oba Sikiru Kayode Adetona, the Awujale of Ijebuland, and his interment according to Islamic rites, has seemingly placed Yoruba culture on trial—at least, in the eyes of adherents of Isese, the Yoruba traditionalists. Conversely, for some Muslim faithful, the departure of the revered Yoruba monarch as a Muslim underscores his steadfast devotion to Allah. The resulting controversy has escalated into intense reactions and confrontations, with little hope for consensus at present. Consequently, self-appointed cultural interpreters, myself included, have joined in the ongoing discourse.

As I perceive it, the current debate revolves around the appropriateness of living as a Yoruba Oba yet dying as a Muslim. By ‘dying,’ I refer broadly to the entire rites of passage, encompassing the selection of burial date and site, the ritual cleansing of the body, those designated to bear the corpse to its final resting place, and the officiating group presiding over the burial rituals.

Indeed, situations where individuals live their entire lives as traditionalists yet receive Christian or Muslim burial rites upon death are not new phenomena. Passive syncretism is commonplace within Yoruba society and typically does not provoke significant controversy, as it is commonly presumed that the deceased maintained Yoruba traditions yet adhered personally to either Islam or Christianity. However, it would be overly simplistic and misleading to assert that Yoruba identity inherently equates to adherence to traditional African spirituality. Such a generalization would indeed be inaccurate.

Nonetheless, this straightforward assumption does not hold in the case of the deceased Awujale or other prominent figures of similar standing, as he was no ordinary individual. Both in life and death, he embodied the very essence of Yoruba—specifically Ijebu—culture, a sacred responsibility. Thus, during his lifetime, he was venerated as ‘Orisa Ijebu,’ meaning an Ijebu deity. The implications of this designation form the crux of the current dispute: if he lived according to the demands of the throne, his burial rites must adhere strictly to the traditional protocols associated with that throne, considered inviolable.

I would like to propose an alternative viewpoint based on the concept at the core of this argument—the nature of culture itself. My approach draws significantly from the structural-functionalist school of cultural anthropology, which views cultural phenomena in terms of binaries (such as ‘black and white’) and interconnected oppositions. Furthermore, it argues that culture, as a structured system, comprises various components, each performing specific functions essential to the sustainability of the entire system.

From this structural-functionalist perspective, Islam, Christianity, and Isese, despite existing as binaries or oppositions, each hold structural positions that reinforce the continual existence of Yoruba cosmology. Applied specifically to Yoruba rites of passage—be it birth, ascension to the throne, or death—each of these cultural components performs vital, non-contradictory roles.

Expressed differently, Islam, Christianity, and Isese each fulfill specific purposes within the broader cultural structure, forming mutually reinforcing systems and thus constituting three distinct but interconnected expressions of a complex cultural framework. Together, they provide harmony within Yoruba cosmology. Therefore, no single cultural expression inherently possesses superiority over another in humanistic terms. Consequently, combining or selectively adopting elements from two or more cultural expressions as required to achieve social or cultural harmony is justified and culturally coherent. It is deliberate that I have employed the fluid term ‘culture’ instead of the narrower term ‘religion’ in this discussion.

The controversy surrounding the Awujale’s choice of Islamic burial rites emerged inevitably because the issue was framed explicitly within religious contexts. To clarify, culture—comprising the sum total of beliefs, norms, knowledge, and lifestyles—is broader and more flexible than religion, which specifically addresses relationships between individuals and divine entities. Therefore, culture and religion are not interchangeable terms.

Unfortunately, discussions around ‘culture’ in our society often mistakenly equate or substitute it for religion, as exemplified by the current controversy. To contextualize personally: I identify culturally as Yoruba and religiously as Christian, thus possessing a dual heritage. Culture defines my connection to my community, whereas religion delineates my relationship with my Creator. My responsibility lies in harmonizing these two aspects of my identity without disparaging either. Failing to achieve this harmony would result in identity confusion and societal discord.

The responsibility of those around me, including my readers, is to respect and accommodate the identities by which I choose to define myself. These choices should neither be questioned nor reviewed by others, as identity is inherently personal. It is thus my contention that the reluctance of some Isese adherents to acknowledge and respect the identity chosen by the late Oba Sikiru Kayode Adetona contributes significantly to the controversies surrounding his Islamic burial rites.

Indeed, Yoruba cultural advocates have emphasized the Awujale’s cultural ‘debt’ and his obligations toward Isese traditions as a cultural custodian. However, Isese enthusiasts have often overlooked the Oba’s personal religious obligations to his Creator as a Muslim—equally significant obligations. If, throughout his nearly 66-year reign, the Awujale adhered faithfully to Yoruba cultural expectations but ultimately chose to meet his Creator according to Islamic principles, his choices deserve respect. By doing so, Kabiyesi has merely emphasized his dual heritage.

Ultimately, our collective focus should be on the fact that the late Awujale lived and died harmoniously according to the identity he chose for himself, demonstrating the feasibility of harmonizing culture and religion rather than generating unnecessary conflict. There are even unconfirmed reports suggesting that, before his passing, the Oba recommended selecting his successor based on guidance from Ifa, the Yoruba divination oracle. Such an indication underscores his deep respect for Isese practices, particularly given that he himself ascended the throne through traditional rites at age 25.

Yet, his decision to conclude his earthly journey as a Muslim indicates a personal understanding of the limits of both Isese and Islam, informed by 91 years of life experience. He chose accordingly, prioritizing what he believed would determine his afterlife destiny. In both instances—his traditional ascension and Islamic departure—we owe him respect and recognition of his autonomy in these deeply personal decisions. The same respect should extend to each of us regarding our own eventual choices at life’s final thresholds.

Phillip Oloruntola studied History, Theology, and Cultural Anthropology at both undergraduate and graduate levels. He currently teaches at a theological seminary affiliated with Redeemer’s University, Ede, Osun State, Nigeria.