By Adekunle Oluwafunmilayo
As Ijebuland approaches another critical moment in the history of its revered monarchy, the question of succession to the Awujale stool has once again drawn public attention to the enduring principles that govern traditional rulership in Yorubaland. Beyond personalities and contemporary pressures, the Awujale institution has always been sustained by a delicate balance of lineage, custom, and rotational justice.
Historical records and customary practice indicate that this balance is yet to be fully realised.
The Awujale throne is not merely a symbol of authority; it is a custodian of tradition and collective identity. Succession to such a throne is therefore guided not by convenience, but by long-established norms designed to promote equity among eligible royal houses. Central to the present discourse is the rotational sequence among the descendants of Oba Jadiara, whose lineage forms the foundation of the Fusengbuwa Ruling House.
Oba Jadiara, who reigned in the late seventeenth century, produced several royal lines, notably Bubiade, Fusengbuwa, and Tunwase. In line with Yoruba customary law, these branches are entitled to present candidates to the Awujale stool through an orderly rotation. While the Fusengbuwa and Tunwase lines have historically produced Awujales, the Bubiade Royal House—acknowledged as the senior lineage—has yet to do so.
This omission represents a significant gap in the rotational process. Under customary law, an unfulfilled turn does not lapse with time. Rather, it remains valid until honoured. The continued absence of a Bubiade Awujale is therefore not a concluded chapter of history but an unresolved matter that merits careful consideration.
Legal and historical records further reinforce this position. The Chiefs Law of 1957, approved in 1959, formally recognises Fusengbuwa as a ruling house in Ijebu-Ode. Scholarly works documenting the reigns of past Awujales affirm that several monarchs emerged from the broader Jadiara lineage, yet consistently from only two of its three branches. Bubiade remains the only line without representation.
This issue is not without precedent. During the political crisis surrounding the Awujale institution in 1983, respected Ijebu voices publicly warned against bypassing other royal lines in favour of repeated selections from the same branch. Those interventions underscored a fundamental truth: stability within traditional institutions is best preserved when succession follows established custom.
As deliberations continue, the responsibility before the kingmakers, traditional authorities, and the Ogun State Government is both historic and delicate. To disregard legitimate rotational claims risks avoidable disputes and could undermine confidence in a monarchy widely respected for its adherence to order and fairness.
Conversely, recognising the rightful turn of the Bubiade Royal House would reaffirm Ijebuland’s commitment to equity, inclusiveness, and respect for ancestral precedent. It would also send a clear message that tradition remains a living guide, not a selective reference.
At this pivotal moment, the choice confronting Ijebu’s custodians of tradition is not merely about succession. It is about whether history will be repeated or responsibly completed.
