The drama unfolding around the Awujale throne is not accidental, not innocent, and certainly not a cultural coincidence.
It is allegedly a carefully engineered intrigue of the government of the day, one that threatens to desecrate centuries of Ijebu tradition under the cold excuse of political convenience.
President Bola Tinubu
Governor Dapo Abiodun
If the whispers reaching us are true, and they come from sources too seasoned to be dismissed, then there is indeed fire on the mountain in Ijebuland.
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A plot is allegedly afoot to impose on Ijebu-Ode a prince from Odogbolu, yes, Odogbolu, as the next Awujale. A man whose claim rests not on the male line, not on primogeniture, not on customary order, but on a secondary, maternal (female line) linkage that the law, tradition, and established custom of Ijebuland do not recognise as first in line. The person in concern is even a distant cousin to the people that should be considered!
Late Awujale of Ijebuland, Oba Sikiru Adetona
This is where the outrage begins.
The Fusengbuwa Ruling House, by all known customary laws, has a clear, living, competent male line, the first line, which is supposed to be next in succession.
Yet shockingly, that line is now being deliberately sidelined, rejected, and airbrushed out of relevance, so that a second line, one that should not even be approaching the throne at this stage, can be smuggled in through the back door.
Concerned individuals have described the situation as a:
A violation.
A cultural coup.
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According to sources, the individual being positioned as the next Awujale is Hon. Ademorin Aliu Kuy.
Kuye is a 62 year old long-serving federal lawmaker representing Somolu Federal Constituency, a constituency that is not Ijebu-Ode, not Ijebuland, and not even close by cultural or ancestral definition.
A lawyer and politically experienced individual, questions about have been asked about his legitimacy and right to the throne.
According to those in the know, the honourable is allegedly Asiwaju’s preferred candidate for the revered stool.
From all indications, this is not a grassroots yearning. It is not a kingmakers’ organic consensus. It is not a cry from Ijebu sons and daughters.
It is, allegedly, the preference of the government of the day, both state and federal, being force-fed into a sacred process that should be immune from political contamination.
This is where the danger lies. When government power begins to decide thrones, tradition dies quietly, and history bleeds slowly.
And so, a stern, unmistakable warning must now be issued. To the kingmakers of Ijebu-Ode: This moment will define you for generations. You must ensure, without fear, favour, pressure, or inducement, that the process remains a level playing ground for all legitimately eligible sons of the Fusengbuwa Ruling House. Any attempt to railroad the process, to anoint a preferred candidate, or to manipulate custom to please power will not just be a mistake, it will be an indelible stain on Ijebu history. How, by what law, by what logic, by what conscience, can the first line be rejected in favour of a second line, in direct contradiction of laid-down customary laws?
Since when did political influence become superior to ancestral order?
Since when did convenience outrank culture?
This is not just about a man. It is about precedent. If today the first line can be discarded for political reasons, then tomorrow no royal house is safe, no custom is sacred, and no throne is immune from capture.
And let this final question echo like thunder across Ijebuland: If an Odogbolu prince can be enthroned as the Awujale of Ijebuland, will an Ijebu prince, by the same twisted logic, be crowned King in Odogbolu?
Tradition is not a plaything.
The Awujale’s crown is not a political reward. And Ijebu history must not be rewritten in the dark.
The kingmakers must choose wisely, because history never forgets those who betray it.
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