– Alhaji Korede Quadri, FCIB
The selection of a new Awujale of Ijebuland is not an ordinary exercise. It is a sacred responsibility that carries the weight of history, tradition, culture, and law. For this reason, I find it necessary to restate my earlier position and to caution all stakeholders, particularly the Fusengbuwa family and the Afobajes, to be vigilant, careful, and guided strictly by tradition and the rule of law. The Awujale stool must never be reduced to a commodity to be traded or influenced by money, politics, or personal interests. It is not for sale.
Traditionally and morally, the Awujale stool is meant for a bona fide Ijebu indigene of Ijebu Ode origin. This is not a matter of sentiment but of established custom. The occupant of the throne must be deeply rooted in Ijebu history, culture, and values. Such a person must also be able to speak and address the people fluently in the Ijebu dialect. A king who cannot communicate effectively with his people in their native tongue is disconnected from the very soul of the land he seeks to rule.
It is well established that there are four recognised ruling houses in Ijebu Ode. These are the Gbelebuwa Ruling House, Anikilaya, Fusengbuwa, also known as Jadiara, and Fidipote. The Gbelebuwa Ruling House has had its turn. Anikilaya has just completed a remarkable reign of sixty five years under the late Awujale, Oba Sikiru Kayode Adetona, Ogbagba II. By the principle of rotation and long standing tradition, it is now the turn of the Fusengbuwa or Jadiara ruling house to present candidates for the Awujale stool.
This position is not speculative. It has been clearly ascertained, acknowledged, and confirmed by the Ogun State Government through the formal presentation of the staff of office to the Fusengbuwa family, of which Jadiara is a branch. This official recognition leaves no room for ambiguity. The responsibility of producing the next Awujale of Ijebuland rests squarely with the Fusengbuwa ruling house.
Beyond tradition, the legal framework governing the Awujale stool must be respected. The 1957 Chieftaincy Declaration Law of the then Western Region, which brought the late Awujale to the throne in 1960, remains sacrosanct. That declaration is the foundation upon which the institution rests. The Ogun State Chieftaincy Law of 2021 was enacted to support and reinforce the 1957 declaration, not to replace or undermine it. Any process that seeks to sidestep these laws is bound to fail. No Awujale can legitimately ascend the throne without full compliance with the applicable laws.
Personally, I do not envisage a situation where the Awujale stool would remain vacant for a prolonged period due to litigation. However, such an unfortunate scenario could arise if stakeholders allow sharp practices, manipulation, or exclusion to creep into the process. This is why the Afobajes and the Fusengbuwa family must be extremely cautious. Any misstep at this stage could open the door to legal battles that would embarrass Ijebuland and destabilise the institution.
Recent rumours have further heightened public concern. One version claims that the Ogun State Governor held a meeting with the Afobajes and allegedly expressed preference for Prince Ademorin Kuye. It was also rumoured that the Afobajes rejected this position and that the governor reportedly stated that there would be no Kuye and no Awujale. This narrative was swiftly denied by the state government. Another version of the story suggests that the Afobajes submitted two names, Prince Ademorin Kuye and Abimbola Onabanjo, and left it to the governor to choose one. If this version is accurate and a choice was made, then it raises legitimate questions about vested interests and procedural propriety.
Even more troubling are the rumours surrounding the origins of the named individuals. Claims have circulated that Abimbola Onabanjo is not from Ijebu Ode but from Ijebu Igbo, while it has also been alleged that Prince Ademorin Kuye hails from Odogbolu. These are not minor issues that can be brushed aside. The origin of a candidate goes to the heart of eligibility. If security agencies such as the Department of State Services are involved in screening, then a thorough and transparent fact finding exercise must be carried out to ascertain the true roots of all aspirants, based strictly on verifiable records available to the public.
All Ijebu people are stakeholders in this process. The Awujale stool belongs to Ijebuland, not to a select few. It must be emphasised that Obaship is not a political appointment. It should never be treated as a reward for loyalty, influence, or proximity to power. Due diligence is therefore non negotiable. Every step must be taken to avoid avoidable litigation, preserve the dignity of the throne, and ensure that the right person emerges through a credible process.
The process must not be rushed. It must not be manipulated. It must not be fabricated to favour certain individuals. Any attempt to do so would amount to laying the foundation for crisis. History has shown us, both within and outside Ijebuland, the consequences of imposing a king on an unwilling people.
It is also important to restate the traditional hierarchy within Ijebu Ode. When I was growing up, over seventy years ago, we were taught that the Olisa of Ijebu Ode is the second in command to the Awujale. The Egbo was recognised as the third in command, followed by the Agbon, and others in that order. These structures are not mere formalities. They are integral to the balance and order of the traditional system and must be respected at all times.
Anyone who does not belong to the next ruling house, which is Fusengbuwa, has no legitimate claim to the Awujale stool at this time. Every ruling house must patiently wait for its turn. That is the essence of fairness and continuity in traditional governance.
I am confident that the President of the Federal Republic of Nigeria, Bola Tinubu, will not involve himself in the Obaship affairs of Ijebu Ode. His name should not be dragged into this matter. Traditional institutions must be allowed to function within the bounds of the law, free from external pressure.
In conclusion, tradition must be followed strictly and guided by the rule of law. This is the only path that guarantees peace, legitimacy, and continuity in Ijebuland. The Awujale stool is sacred. It is not for sale, not for politics, and not for manipulation.
Alhaji Korede Quadri, FCIB
Concerned Ijebu Ode IndigeneSaturday 24th January, 2026
