For Ijebuland, the wait for a new Awujale has become much more than a traditional succession exercise.
It has evolved into a complex contest involving custom, law, family interests, institutional authority and allegations of political influence.
More than a year after the death of Oba Sikiru Kayode Adetona, the late Awujale of Ijebuland, the kingdom is yet to produce a successor.
Instead, the process has been repeatedly suspended, challenged and reopened, with fresh disputes now emerging within the very ruling house expected to produce the next monarch.
The latest crisis in the Fusengbuwa Ruling House has added another layer to an already complicated succession saga.
At the centre of the latest dispute is the purported removal of three senior officials of the ruling house: Chairman, Otunba Abdulateef Owoyemi; Vice-Chairman, Prof. Fassy Yusuf; and Deputy Chairman, Prince Oladokun Ajidagba, over allegations of financial inducement, manipulation of documents and breach of due process.
But the trio has rejected the allegations and the purported removal, describing those behind the action as “usurpers and impostors.”
The competing claims have raised a fundamental question: Can Ijebuland choose a new Awujale without further damaging public confidence in the institution?
A throne of immense history
Oba Adetona died in July 2025 at the age of 91 after an extraordinary 65-year reign.
His reign transformed the Awujale stool into one of Nigeria’s most respected traditional institutions.
He was widely regarded as a monarch who combined tradition with modernity, while his outspoken interventions on national issues gave the throne an influence extending well beyond Ijebuland.
His death therefore created not merely a vacancy, but a profound institutional transition.
Under the Awujale Chieftaincy Declaration and the Ogun State Obas and Chiefs Law, succession rotates among the recognised ruling houses: Anikinaiya, Fusengbuwa, Fidipote and Gbelegbuwa.
Following the late monarch’s death, the turn fell to the Fusengbuwa Ruling House.
By December 2025, the Ijebu-Ode Local Government had formally invited the ruling house to commence the process of nominating candidates.
What followed was an unprecedented rush of interest.
No fewer than 95 aspirants; 94 princes and one princess reportedly emerged.
The sheer number reflected the prestige attached to the throne, but it also exposed the difficulty of administering a contest involving numerous branches, lineages and competing interpretations of eligibility.
Almost immediately, controversy followed.
Politics of succession
The succession process became increasingly contentious amid allegations that political interests were attempting to influence the outcome.
One of the most explosive allegations concerned a reported late-night meeting involving Governor Dapo Abiodun and kingmakers.
According to accounts attributed to people familiar with the meeting, the governor was alleged to have indicated support for Hon. Ademorin Kuye as his preferred candidate and urged the kingmakers to present him.
The allegation has been denied by the government, which has repeatedly insisted that it has no preferred candidate and is committed to due process.
Yet the reported meeting became a defining moment in the controversy.
Sources claimed that the kingmakers resisted what they regarded as political interference as the Awujale stool could not be treated as a political appointment.
One statement attributed to the confrontation captured the intensity of the disagreement: “No Kuye, no Awujale.”
The kingmakers were also reported to have responded that they would rather have no Awujale than accept an imposed monarch.
Whether every detail of the reported exchange can ultimately be established is a matter for those directly involved.
KWAM 1’s dramatic intervention
The crisis was further complicated by the entry of popular Fuji musician, Alhaji Wasiu Ayinde Marshal, popularly known as KWAM 1 or K1 De Ultimate.
The musician declared interest in the throne, claiming eligibility through the Jadiara branch of the Fusengbuwa Ruling House.
His claim was immediately disputed by leaders of the Fusengbuwa family and the Jadiara Royal House, who denied that he possessed the required paternal lineage and reportedly maintained that he belonged to the Fidipote Ruling House.
Through his lawyer, Dr Wahab Shittu, SAN, Ayinde challenged aspects of the nomination process, alleging exclusion and the use of a “delegate system” that, he claimed, disenfranchised some members.
He also alleged that security operatives prevented him from attending a nomination meeting on January 12, 2026.
The dispute eventually reached the Ogun State High Court in Ijebu-Ode. His application was dismissed, after which Ayinde withdrew both the suit and his bid for the throne.
His departure, however, did not end the controversy.
Government suspension
With petitions, protests and competing allegations multiplying, Ogun State government intervened.
The Commissioner for Local Government and Chieftaincy Affairs, Hon. Ganiyu Hamzat, warned against misinformation and cautioned individuals against parading themselves as ‘Awujale-elect.’
“The process is governed strictly by customary law and extant statutes,” Hamzat said, insisting that the government would remain neutral while enforcing due process.
On January 20, 2026, the government suspended the selection process, citing petitions, security reports and heightened tension.
The decision was presented as a measure intended to preserve peace and protect the dignity of the institution.
Chief Sonny Kuku, Chairman of the Awujale Interregnum Council and head of the kingmakers, confirmed the suspension and said consultations were ongoing.
He disclosed that the kingmakers had begun scrutinising more than 1,200 documents submitted by aspirants.
“There will be no imposition,” Kuku said. “The responsibility is too sacred.”
The state later nullified the exercise, citing procedural lapses by the local government, and ordered the Fusengbuwa Ruling House to restart the process.
That decision generated another dispute, with the Fidipote Ruling House arguing that Fusengbuwa had forfeited its turn by failing to meet statutory timelines.
The government rejected the argument, maintaining that the process had not legally commenced.
New battle inside Fusengbuwa
The latest crisis has moved the succession battle from the wider arena into the heart of the Fusengbuwa family.
A nine-member Fact-Finding Committee, constituted in June 2026 and chaired by Prince Olusegun Olusoga, was tasked with examining petitions concerning the conduct of the ruling house’s leadership and the nomination process.
The committee, according to its secretary, Ridwan Oduneye, produced a 25-page report.
Only Owoyemi appeared before the committee, while Yusuf and Ajidagba reportedly declined its invitation.
Oduneye said the committee found “a manifest breakdown of unity, communication, and cohesion” among the three officials recognised as Olori-Ebis.
The committee also alleged irregularities in the compilation and submission of candidates.
It faulted the leadership for allegedly failing to classify candidates according to categories provided in the Awujale Declaration, including male-line and female-line candidates and those born through Awujale Folagbade before he ascended the throne.
Oduneye described the alleged failure as “deliberate dereliction of sacred duty.”
The committee recommended that the three officials step aside.
At a general meeting of the ruling house on August 9, the recommendation was reportedly adopted by the faction that convened the meeting.
Speaking after the meeting, Adeyemi said the decision was unanimous.
Oduneye also alleged financial inducement, support for preferred candidates and manipulation of documents.
But these are allegations contained in a committee report, not judicial findings of criminal guilt.
That distinction is crucial.
Trio fight back
The affected officials have mounted a vigorous defence.
Yusuf, speaking on behalf of the trio, dismissed the allegations and rejected the purported removal.
He described those behind the action as “a bunch of rabble rousers and confusionists.”
He questioned the authority of the committee and the meeting that purportedly removed them, particularly because of an alleged interest in the Awujale contest by one of those involved.
“How could somebody under you set up a panel to probe you? Probe you for what? Who are they?” Yusuf asked.
He denied any role in compiling the candidate list and threatened legal action over alleged defamation.
Owoyemi was equally dismissive
“Their allegations are baseless, unfounded and should be ignored by members of the public,” he said, describing the group behind the purported removal as “a bunch of rebels.”
The dispute therefore presents Ijebuland with two irreconcilable narratives: one side says it is fighting to restore integrity and due process; the other insists that it is being targeted by an unauthorised faction attempting to seize control of the ruling house.
Grand Council backs trio
The dispute escalated when the Grand Council of the Fusengbuwa Ruling House passed a vote of confidence in Owoyemi, Ajidagba and Yusuf.
The council rejected their removal and described the opposing group as a “kangaroo committee.”
Owoyemi said the current leadership emerged after three factions within the family were reconciled through the intervention of Ogun State government.
According to him, the reconciled structure produced him as Chairman/Olori-Ebi, Ajidagba as Deputy Chairman and Yusuf as Vice-Chairman.
He said the opposing group had no authority to act for the family.
He alleged that the group was attempting to undermine Fusengbuwa’s claim to the Awujale throne.
The group also urged the governor to lift the suspension and allow the kingmakers to conclude their traditional responsibility.
Yusuf went further, arguing that the government had no legal authority to halt the process.
That position, however, remains contested by the state, which has relied on its statutory responsibilities under the Obas and Chiefs Law.
‘We only want due process’
Oduneye has rejected the charge that his group is attempting to overthrow the recognised leadership.
He said the objective was to “restore due process, unity and the integrity of the Fusegbuwa/Jadiara Ruling House.”
According to him, the August 9 meeting was attended by 115 members from different family lineages and resolved to remove the trio and appoint Prince Adeleke Adeyemi as interim secretary and authorised signatory pending the election of a new Olori-Ebi.
He welcomed the prospect of litigation.
“Litigation is a civil way of seeking redress. The court will be the best place to establish who has betrayed the House and who is pursuing personal interest at the expense of the collective,” Oduneye said.
He also denied having a personal interest in the succession contest, pointing to his family’s historical connection with the ruling house.
Kingmakers draw line
While the Fusengbuwa dispute rages, another disagreement emerged among the kingmakers.
The Awujale Afobaje Council, led by Chief Sonny Kuku, rejected a letter reportedly sent to Governor Abiodun by the Olisa of Ijebu-Ode, Chief Rasheed Adeoye Adesanya.
The Afobajes accused Adesanya of falsely presenting himself as chairman of the council and objected to his use of the appellation “Alaiyeluwa”, a title ordinarily associated with a reigning monarch.
According to the council, the law does not expressly designate a chairman, but at its inaugural meeting on December 2, 2025, Adesanya himself allegedly nominated Kuku as chairman, with the nomination unanimously supported.
The council said it subsequently held four meetings — on December 2, January 13, January 19 and January 20 — before halting its deliberations following the government’s suspension.
“We therefore urge all sons and daughters of Ijebu Ode, as well as residents of our ancient kingdom, to remain calm, peaceful, and law-abiding while awaiting the directive of the Ogun State government,” the statement said.
The council’s position is significant because the kingmakers occupy a central role in the traditional selection of the Awujale.
Their insistence on due process underscores the wider concern that competing claims of authority could further complicate the succession.
Question of public trust
At this stage, the biggest casualty of the prolonged dispute may be public confidence.
A traditional institution derives its authority not only from law or custom, but also from the acceptance of the people.
The Awujale stool has survived for generations because successive monarchs have been regarded as custodians of a collective heritage.
If the process of choosing the next occupant becomes synonymous with factional warfare, allegations of inducement, political pressure and competing claims of authority, the institution itself risks being diminished.
There is a strong argument, therefore, for separating allegations from established facts.
Claims of bribery or manipulation should not be treated as convictions. They should be independently investigated where appropriate. Those accused must be allowed to defend themselves, while anyone found to have compromised the process should face the consequences prescribed by law.
Equally, allegations of political interference should be tested against evidence rather than rumour.
What Ijebuland needs now is not another round of accusations, but an authoritative process capable of answering the outstanding questions.
Who is entitled to nominate? Who has authority to screen candidates?
What exactly constitutes eligibility under the Awujale Declaration? What role should government play?
What are the limits of the Afobajes’ powers? And, perhaps most importantly, what safeguards exist to prevent anyone with a personal interest in the outcome from controlling the process? These questions must be answered transparently.
Tradition must survive the test of modern governance
The Awujale institution is ancient, but the society around it is not.
Ijebuland today includes professionals, academics, business leaders, politicians, traditionalists and a large diaspora. Its people increasingly expect institutions, traditional and governmental to demonstrate transparency and accountability. That does not mean abandoning custom.
On the contrary, clear adherence to established custom may be the best defence against manipulation.
The strength of the Ijebu political and cultural system has historically rested on institutions such as the Osugbo, the ruling houses and the network of chiefs and community authorities. Those institutions can only retain their authority if their decisions are perceived as legitimate.
The lesson from the present crisis is therefore broader than the identity of the next Awujale. It is about whether tradition can be preserved while embracing procedures that withstand public scrutiny.
Danger of rushing the throne
There will inevitably be pressure to end the interregnum. But speed should not become the overriding objective. A monarch whose selection is challenged from the outset could spend the early years of his reign defending his legitimacy rather than uniting the kingdom.
By contrast, a painstaking process that addresses grievances, verifies documents, clarifies eligibility and resolves internal disputes may take longer, but could produce a stronger outcome.
The next Awujale must inherit not only the palace, but also the confidence of Ijebuland. That confidence cannot be manufactured by government proclamation, family declaration or media campaign.
It must emerge from a process that the major stakeholders the ruling houses, Afobajes, government and the wider Ijebu public regard as fair.
