The ongoing process to select the next Awujale and Paramount Ruler of Ijebuland has generated an unexpected controversy following the request by the Ijebu-Ode Local Government for the Fusengbuwa Ruling House to present candidates to the Kingmakers. In recent days, popular fuji musician Alhaji Wasiu Ayinde Marshal (K1), traditionally associated with the Fidipote Ruling House, has publicly asserted new claims of belonging to the Fusengbuwa Ruling House and expressed interest in contesting for the Awujale stool.
K1’s justification is anchored on a narrative which alleges a genealogical link between the Fusengbuwa and Fidipote Houses through ancestral ties dating back to Awujale Jadiara. Similarly, his associate, Otunba Giwa Ayodeji Osibogun, released his own supporting account. Both stories attempt to establish that the Fusengbuwa and Fidipote lines share a common progenitor and that K1 is therefore eligible to contest under the Fusengbuwa lineage.
While acknowledging the enthusiasm with which these parallel narratives were presented, a closer examination grounded in documented historical sources, chieftaincy law, and established royal customs reveals substantial inaccuracies and contradictions.
1. Documented Historical Accounts Contradict the Claims
Reliable historical records do not support the assertion that Jadiara fathered Setejoye or that he was married to a woman named Onori Dula. Widely accepted sources, including, The History of Ijebu-Ife (pp. 7–8) by the Ajalorun of Ijebu Ife, and publications of the Awujale Palace throughout the lifetime of Awujale Sikiru Adetona affirm that Setejoye was the son of Awujale Faderewo Ojigi Amoyegeso and Onori Dula, daughter of the Ajalorun of Ijebu-Ife. Their son, Aderole Omo Amoyegeso, later became the first Otunba Moyegeso of Itele.
These authoritative records therefore refute the genealogical bridge on which the new claims depend.
2. Chieftaincy Law Clearly Defines Ruling Houses
Under Ogun State’s chieftaincy framework, a ruling house consists of descendants of a confirmed ancestor who once occupied the throne. By this metric, Fusengbuwa founded the Fusengbuwa Ruling House, and Fidipote founded the Fidipote Ruling House. Claims implying that both houses originated from a single ancestor who himself was not the first Awujale contradict the legal basis upon which ruling houses are recognized.
Accordingly, such narratives, even if orally circulated, have no standing under the Registered Declaration governing the Awujale succession.
3. Royal Traditions Further Disprove the Assertions
Ijebu royal custom recognizes distinct “Odo Oba” (royal tents) inherited from each Awujale and located on their ancestral land. These sacred spaces serve as historical markers that differentiate ruling houses. For example, Fusengbuwa’s Odo is Odo Ajogun, owned by Owa Otutubiosun; Fidipote Ruling House utilizes Odo Mola, Awujale Mola’s homestead; Awujale Mase’s territory serves as the Anikinaiyas’ Odo; and the Gbelegbuwas observe their Odo at Odo Olumodan, their forebears’ residence. This tradition serves to differentiate the Ruling Houses.
These well-established traditions undermine attempts to merge the histories of Fusengbuwa and Fidipote through unverified claims about Jadiara.
4. Rotational Succession Rules Invalidates the Brother-to-Brother Theory
Ijebu succession rotates strictly among the four recognized ruling houses. Historical patterns make it implausible that Fusengbuwa (who reigned from 1790–1819) was directly succeeded by his alleged brother, Setejoye. The one exception in Ijebu history for which a deceased Awujale was directly succeeded by his brother are Awujale Rubakoye and Awujale Sapennuwa which was was a unique humanitarian accommodation, not a precedent for hereditary practice. Sapennuwa succeeded his sister, who died shortly after taking office, and was asked to complete her reign due to the community’s compassionate consideration and his commendable character, earning him the name “Sapennuwa,” which signifies Sapen’s good manners.
Therefore, the idea that two supposed brothers, Fusengbuwa and Setejoye, held consecutive reigns at the demise of one of them, contradicts both the Awujale’s established rotational succession and basic reasoning.
5. Dubious Genealogical Claims
While K1 and his associate attempt to justify their claims on an inbred relationship between Jadiara descendants, the claim seem too suitable. Notably;
(a) Chronology challenges the claim that K1’s paternal grandmother descended from Adeberu, alleged daughter of Jadiara (1680–1695). The generational gap is historically untenable.
(b) Established historical accounts show Adeberu had no daughters, only two sons, Osunsan and Osunlaja. Moreover, while Adeberu was indeed Fusengbuwa’s sister, her descendants were traditionally housed under the Fusengbuwa lineage and hold no direct succession rights.
These facts cast further doubt on K1’s stated lineage.
6. Sudden Discovery of Royal Heritage Raises Questions
Many observers have noted the timing: it is unusual for individuals nearing their seventies to suddenly assert a royal identity previously unclaimed throughout their lifetime, especially during a sensitive period of succession.
While ambition is not inherently negative, unrestrained ambition—when supported by historically baseless or legally untenable claims—risks destabilizing longstanding traditions and communal harmony.
Conclusion
The available evidence strongly suggests that the genealogical and historical arguments advanced by Alhaji Wasiu Ayinde and Otunba Ayodeji Osibogun lack credible foundation and are inconsistent with authoritative historical records, chieftaincy laws, and royal customs of Ijebuland. Their claims appear orchestrated to create eligibility where none exists, and have therefore been widely dismissed within the Ijebu community.
As Ijebuland anticipates the emergence of a new Awujale, many observers now look to national leadership to respect the integrity of established tradition and uphold the people’s right to safeguard their heritage.
By
Oriyomi Olufemi B. horyommy oluwasheun
08151555643.
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