A lawyer/Baamofin of Ijebuland, AbdulWasiu Oduwole, in an interview with ADEBISI ONANUGA, appealed to all levels of government to remain neutral in the selection of the next Awujale of Ijebuland. Oduwole, who is highly knowledgeable in installation and Obaship matters in Ijebuland, urged the kingmakers to refrain from any form of corruption as regards the most coveted Awujale stool.
What is your connection to the Ijebu-Ode royal circle and the Fusengbuwa Ruling House?
I am Oduwole AbdulWasiu, the Baamofin Adinni of Ijebuland, Baamofin of several communities, and Baamofin of Ogun State. I am also a senior member of the Bar and a former Chairman of the NBA, Ijebu-Ode Branch. The late Baba Adebisi Obanlefa was a highly respected man during his lifetime. He served as a father figure to many of us and was a prominent member of the Fusengbuwa Ruling House in Ijebu-Ode. He was once the Olori Ebi of the Fusengbuwa family, an important royal position in Ijebuland. I was close to him while he was alive, serving as his solicitor and, at times, as his spokesman.
What duties did you perform on behalf of the Fusengbuwa Ruling House and the late Olori Ebi?
We worked closely together on several matters. At one point, he asked me to retrieve some archival documents from Abeokuta. These documents contained records relating to the Fusengbuwa family and the four ruling houses in Ijebu-Ode. I obtained certified true copies and handed them over to him. These records are very important to the institution of the Awujale in Ijebuland.
We are aware that your office distributed some materials to the kingmakers recently. What kind of outcome or response are you expecting in return?
In 1995, the late Baba Obanlefa, who was the head of the Fusengbuwa Ruling House in his lifetime, entrusted some papers to me with the instruction that if he passed on before the turn of the Fusengbuwa family to produce the Awujale, I should hand them over to the family. I have now fulfilled that promise. I released the documents in my custody to the current Heads of the family to guide them in the selection of a new candidate for Awujale. One important point is that there are three sections recognised under the law of the land for succession; the ‘Abidagba Male’, the ‘Abidagba Female’, and the ‘Abidoye’. If no credible male candidate is available from the Abidagba Male line, then the Abidagba Female line may present a candidate. If neither produces a suitable candidate, Abidoye section will then be considered. That is the order of succession.
A document reportedly drafted around 1992 about the royal families under the Fusengbuwa Ruling House has surfaced. Can you explain how it came into existence, your role in preparing it, and its significance?
This is the document I received in 1995. It was drafted by the elders of the diverse royal families and it documents the history of the family, describing the six Abidagba Units and the two Abidoye Units of the Fusengbuwa Ruling House. It also delves into the ijebu traditions governing ascension to the Awujale throne. It clearly states the concept of Abidagba-that anyone aspiring to the Awujale throne should preferably be a descendant of an Abidagba, meaning a biological child (male or female) of a reigning Awujale, born while their father was on the throne. The idea was to establish legitimacy and ensure proper succession within the ruling houses. Any legitimate descendant from the Fusengbuwa Ruling House is qualified, but the document states that preference should be given to Abidagba male candidates.
Are you familiar with the Chiefs Law of 1957 regarding the presentation of candidates for a vacant Awujale stool? Can you explain the male line, female line, and children born before their father’s reign.
The Chiefs Law of 1957 governs the ascension to the Awujale throne. It establishes rotation among the four ruling houses. The law also recognises both male and female lines, and it accounts for children born before or during their father’s reign.
Could you explain the provisions regarding succession through the male line, female line, and children born before their father’s reign?
The law is flexible. If a candidate cannot be found from the male line, the female line may be considered. The door is not closed to women; a male child from the female line is also qualified. The determining factor is legitimacy within the ruling house, not solely gender. The rotational structure for the Awujale stool was concluded as far back as 1957. There is a declaration that clearly outlines the rotation among ruling houses and the procedures for selecting a new Awujale. Everything must be done strictly in line with the law, the declaration, and the established customs relating to the ascension of an Awujale. Everyone must comply, nothing more. I believe the family and the kingmakers will abide by these provisions. The government has no direct role in this stage; it is solely the responsibility of the family and the kingmakers to produce a candidate, who will then be presented for government‘s approval.
With the Awujale Staff of Office now formally presented to the Fusengbuwa Ruling House, what were your initial thoughts and reflections on this development?
We thank God for the arrival of the Staff of Office of the Awujale, which has now been formally presented to the Fusengbuwa Ruling House. This marks the official commencement of the selection process. Traditionally, it is their turn to produce the next Awujale of Ijebuland, and now that the authority has been handed over to the ruling house, it is for the family, working alongside the kingmakers to do the needful and present a king.
As a respected legal figure in Ijebuland, do you believe the family is adequately prepared to present credible candidates within the 14-day timeframe stipulated by the council?
It is an internal affair, and they must resolve it among themselves. I am not going to assume anything negative about them; I am very positive that they will do the needful.
Are there other records you can share that shed light on the Fusengbuwa Ruling House or its royal families?
When I worked closely with the late Baba Obanlefa, the Fusengbuwa Ruling House was a united block. We held meetings together, and I attended many of them. I am surprised that many new individuals are now claiming to be from the Fusengbuwa family, although the door cannot be closed against anyone. But historically, the family was a single, cohesive entity.
If called upon by the Kingmakers, would you be willing to authenticate the 1992 document written by elders of the Fusengbuwa Ruling House and the 1957 Chief Law?
The Olori-ebis and the Kingmakers already have the documents. They are in the Abeokuta archives and form part of the 1957 laws and related regulations. Most of the arguments being made today are based on those same documents. So yes, their authenticity is not in doubt.
Do you think the kingmakers will key into and comply with this order and the laws of the land during the selection?
Yes, absolutely. The kingmakers are credible individuals and people of integrity. Are we not talking about respected figures like Chief Sonny Kuku and others? These are men of unquestionable character who would not compromise their integrity under any circumstances. They will follow due process, nothing more.
What message do you have for the leaders of the Fusengbuwa Ruling House and responsible for selecting candidates for the vacant Awujale stool?
I commend the Fusengbuwa Ruling House both the longstanding members and new entrants, for conducting themselves with dignity. Their leadership, especially the chairman, deserves commendation. They should continue to maintain decorum and cooperate with the Kingmakers, especially those appointed by the state government. Ijebuland needs strong, capable leadership. When a powerful person ascends the throne, the stool becomes stronger. Therefore, the Fusengbuwa family should proceed and present a worthy candidate.
What is your advice to the Kingmakers, the government, and the contestants for the throne?
The Kingmakers must avoid corruption, as the immediate past Awujale also warned. No moneybag should be allowed to hijack the process. Their responsibility is sacred, and they must act in the best interest of Ijebuland. They must allow the process to run naturally and with integrity. To the state government, I urge neutrality. They should not influence the Kingmakers or use political power to interfere. To the contestants, I wish them all well.
