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  • Awujale burial controversy

    Awujale burial controversy

    • Why we’re aggrieved – traditionalist
    • ’No Osugbo or traditionalists played  any part in my installation’

    Following the controversy that have trailed the burial of the late Awujale of Ijebuland, Oba Sikiru Adetona, Gboyega Alaka takes a look at the contending issues – the grouse of the traditionalists and the position of Oba Adetona himself, as stated in an interview he granted The Nation back in 2020.

    Sunday July 13, 2025 will go down as a day to remember in the annals of Nigeria’s history. It was a day two notable Nigerians – former President Muhammadu Buhari and the Awujale of Ijebu-Ode, Oba Sikiru Adetona passed away in London and Nigeria respectively. Instructively, the same history has it that the sudden coming to power of the former saved the latter in 1984, then in his hay days, the ignominy of being dethroned, following a running battle with the then civilian governor of Ogun State, Chief Olabisi Onabanjo.

    Notably the latter’s death would later create another history, as the revered Oba Adetona, became the first in the history of the Awujale stool to be buried without any form of traditional rites. Adetona was buried according to Islamic rites after occupying the traditional stool for a whole of 65 years.

    Reports had it that the traditionalists were barred and turned back by gun-wielding soldiers, preventing them from accessing the monarch’s corpse.

    Expectedly, tongues have been wagging, with the traditionalists, Osugbo, ogboni and co kicking seriously and insisting that the stool is a traditional stool and anyone who undertakes to occupy it automatically mortgages whatever religion he was practising and enters into covenant with the traditional religion worshippers. Most importantly, they see the act as a conspiracy between the late Awujale, his family, the Ogun State government and the Islamic clerics, who hijacked the burial, as a slap and an attempt to rubbish African traditional religion and the ways of the aboriginal forefathers from time immemorial.

    However, many would and have indeed argued that the late monarch, like every other individual, has a right to how he wished to be buried, especially in this modern time. Besides, he had made it clear, even while alive his reservation for such burial procedure, having being at the forefront of reforming what many have termed the repugnant aspects – whether myth or reality – through legislation. Oba Adetona, for years, was at the forefront of efforts at reforming Oba’s burial processes, which eventually culminated in the Ogun State Obas and Chiefs law of 2021.

    In an interview he granted The Nation Newspaper back in 2020, the Awujale had emphasised that the Osugbos or any other traditionalists, played no part in his coronation, and that they are meant to serve the palace and operate at the instance of the Oba.

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    In response to a question that he was pushing for a law aimed at tampering with tradition and customs as regards the installation and burial of Obas in the state, the Awujale had responded: “Who are the traditionalists complaining? Is it the Jones or the Mukailas parading themselves as traditionalists? Let them come out openly and identify themselves. The public hearing on the bill is coming soon. Let them go there and speak out on all these things. They are ignorant. Talking about Osugbos; they have nothing to do with installation or burial of kings right from time immemorial. So, who is excluding them? Osugbos belong to us here in Ijebu. They are not the same as the Ogbonis in Egbaland or any other group in any other place. I speak of Ijebu where I am the sole authority on tradition and customs. I am not interested in what happens in other places.”

    In a direct question about the Osugbo, he also responded: “Osugbo is a society. And if you want to join the Osugbo, you will go and apply. They are not chiefs or priests. They have no role to play other than to serve the king. Osugbos are mere messengers to the king. They owe the existence of their society to the king in Ijebuland. The oba is not a member but the authority for them to meet is the Edan given to them by the king. And once he withdraws it, they cannot meet. So, can such people dictate to the king? I say no. They have nothing to do with the tradition of the people – whether installation or burial of a king. I passed through the process and I never saw the Osugbos play any role.”

    Prodded further on the fortification role they are believed to play during the installation of a king, Oba Adetona threw back: “Have you been to the Osugbo before as a king-in-waiting? No. Ok, I was there for three months and I am telling you I never saw any Osugbo there. The people talking, have they been there? So, who should know if not me? What we did in seclusion is nothing secret. We were just there making merry and enjoying ourselves while relatives, friends and other well-wishers come around to visit and rejoice with the king. What is the fortification they are talking about? No Osugbo came to do anything to me while I was there. Let them come here and tell me who it was that did that for me. Osugbos are mere messengers, I repeat.”

    The late monarch however admitted that “It is the Ogbenis and the Odis that have roles to play in the installation of an oba in Ijebuland. Then, there is the Mogoosu, another palace official, whose duty is just to crown the new king and it ends there. Mogoosu is not a king as being claimed by some ignorant persons out there. He is not even a chief of any community. Few weeks to the coronation of a new king, someone is appointed as the Mogoosu; and once he crowns the king, that is all. I never saw or heard from the Mogoosu that crowned me since the day he performed that function till today.”

    The other people who had roles to play in his coronation, Oba Adetona recalled, were “the Ogbenis, the Odis, the government officials, the princes and the royal house. That is all. I can recall that Chief Obafemi Awolowo and Chief Ladoke Akintola, all of them were involved in my own ceremonies. So, where were the traditionalists you talk about then? And what rites are you referring to? I cannot recall any rite that was done behind the scene.”

    And as if to totally pull the rug off the feet of those still holding onto the numerous myths surrounding the installation/burial of obas, the Awujale said: “They even tell you that they give the heart of a deceased oba to the new one to eat! They are crazy. Nothing like that. …Okay, which heart did Orimolusi eat when Adeboye died in Tripoli? Besides, when Gbelegbuwa died, I wasn’t in the country. I was abroad and didn’t return until about a year after his death. So, which heart was given to me? I didn’t eat anything oooo. People must learn to seek knowledge before contributing to issues they lack information about. And they say I want to alter tradition. Which tradition? What is tradition? Who determines tradition?”

    Notably, Awujale Sikiru Adetona never denied his involvement in the pursuit of the law that was eventually enacted that gives right of burial of obas in Ogun State to their families, even as he stated that he did not act alone. He spoke of how over 5,000 Ijebu sons and daughters representing various interests and families agreed in his palace in 1997 “that obas should be buried by their relatives according to their religious beliefs, without prejudice to traditional gifts to those who may be traditionally entitled. And that the children of obas be allowed to perform memorial services or other social ceremonies after their demise.”

    He added that other traditional councils in the state – Ijebu Traditional Council, Yewa Traditional Council, Egba Traditional Council and Remo Traditional Council were in accord on the bill that was finally drafted by a former attorney general of the federation and a prince of the state, Prince Bola Ajibola.

    Anyone who accepts to be oba automatically relinquishes his religion – Oluwo Ifashola Opeodu

    However, speaking with The Nation in a telephone interview, a frontline traditionalist and advocate, Oluwo Ifashola Opeodu, who is also the Legal Representative of the International Council for Ifa Religion, disagrees with the position of the late Awujale, the Government of Ogun State and the late monarch’s family.

    He insists that the obaship stool is a traditional title, even spiritual; hence anyone who accepts to undertake the title owes a lot to tradition.

    “Our grouse is that the Isese or traditional religion as we know and practise it stands different ad distinct from other religions – be it Christianity or Islam. We’re saying the obaship stool is a traditional stool. We’re also saying that once you come and take the obaship title, you have to understand that you have mortgaged your belief in whatever religion you were practising before coming. We own the oba stool, and you have to submit to the practices there. It’s like you’re coming from the PDP (the Peoples Democratic Party) to the APC (the All Progressives Congress), you already know that whatever paraphernalia or office you held while in the former, has to be dropped, and you automatically imbibe the new one.

    “In other words, where there is a law, the law must be obeyed. There is the Christian institution and there is the Muslim institution; and once you undertake to come into our traditional institution, you’re waving your rights in your old religion.”

    He said all the traditionalists are asking is that they be allowed to perform all rites or ritual customarily performed on the corpse of the deceased oba from the time of his death, up to the time he is interred or his body disposed.

    In reaction to clamours that the world is changing, Oluwo Opeodu, a lawyer by profession, said, “All that they can advocate is that aspects that are considered repugnant in modern times be removed while the custom is maintained.”

    Asked if in truth obas’ corpses are mutilated and parts of the body given to the next oba to eat, Opeodu said it’s all lies and that such are being peddled to paint traditional religion black.

    “When the (Obas and Chiefs) law was to be made, we went for the public hearing and defended our custom. There were questions about mutilation, killing of humans for the burial of oba and co, and we debunked it. We are not eating human flesh; and there is no mutilation. There is no okuku or abobaku anywhere. Nobody is being buried with oba, they are all lying. When Ooni Sijuade died, they went as far as the Gambia to bring a picture of somebody that would be killed with the Ooni. It’s all lies. Nobody is being killed.”

    Expatiating further, Opeodu, who referred this reporter to an interview he featured in that Thursday on Splash 106.7 FM Abeokuta said, “The law and tradition supports that all obas must be buried according to the tradition as traditional rulers. And this is not peculiar to the Awujale or Yorubaland, but even as far as Southsouth Nigeria.”

    On a direct question by the radio interviewer that obas have a right to how they want to be buried, Opeodu said: “No, they have no right. They lost the right the day they undertook to be oba, which is a stool of the traditional religion. Anyone who says that is only putting forward a misleading argument.”

    He further stated that they are misconstruing the position of the law. “Let us concentrate on the two laws: the constitution of the Federal Republic of Nigeria and the Obas and Chiefs Law of Ogun State 2021. If you look at the 1999 constitution of Nigeria as amended, it has supremacy over all laws; such that if any law or policy clashes with any aspect of the law, it shall be void.”

    He argued further that “Section 10 of the constitution prohibits state adoption of any religion, because Nigeria is a secular state. When you do, whether through government power or any other power, you have committed a crime. Section 38:1 says every person shall be entitled to freedom of thought, conscience, including freedom to change his religion or belief, and freedom either alone or in community with others, in public or in private to manifest and propagate his religion or belief in worship, teaching, practise and observance.

    “A Christian that is coming to the traditional religion is waving his right, and is coming to take anything they’re doing there. You cannot now impose your belief or position on them. So if you migrate to traditional religion and you are now attempting to change certain things in them, the traditional religionists are saying no! … You cannot come into it (traditional religion) in full consciousness, and then decide to go against or change it. As obas, they cannot disagree with the tradition. The only reason they are doing this is because they have the backing of the government. You cannot belong to two religions. That is what is causing our problem. If you want to be a Muslim, be a Muslim; if you want to be a Christian, be a Christian; and if you want to be a traditionalist, be a traditionalist. But if you now elect to imbibe the three religions, you have to be fair. And herein lies the problem – naturally you are bound to want to place one above the other.

    As if directly responding to Oba Adetona’s statement that he never went through any ritual, Oluwo Opeodu said: “When this man was installed 65 years ago, there is no way he would not have observed all the traditions. Don’t forget it was the father that was picked; but because he was old, his father presented his son who was then brought back from the UK. He was certified to be okay through the tradition. The pictures and evidences are everywhere, online. I can tell you that the late Awujale, Oba Sikiru Adetona went through all traditional procedures and rituals.”

    When reminded that the new law empowers families to determine how they wish to be interred, Opeodu said that is a misinterpretation.

    “What the governor said on that occasion is not in tandem with the provision of the law. We are speaking from the position of the law. Recently, that law was discussed and interpreted by erudite judges and lawyers and scholars during the NBA Shagamu Law Week, even the obas were invited. It is not the duty of the governor to interprete a law. Contrary to what the governor said, the law stated that obas are to be buried and installed in accordance with the tradition and custom of the land. The section 2 interpretes the burial rites as such rituals to be performed on the body of the late oba right from the time of his demise till when it will be disposed of. What people are doing is deceiving the public. At the bottom of that front page, you see installation rites, which translate to ritual rites that shall be performed following the approval of the appointment of a king to the point of being crowned up to ipebi (seclusion).

    “Section 55, subsection 1, which speaks to the burial proper says ‘Nobody shall disturb the burial of the oba by the family. But notwithstanding, that will not affect the rite of people who are entitled to perform the traditional rites on oba. Section 55.2, states that a deceased oba is entitled to be buried in accordance with the tradition of the land, provided the body is not mutilated or subjected to cannibalisation. Section 55.3 says that “Notwithstanding the provision above, the traditional council of the area shall have the right to determine the mode of the traditional burial of a deceased oba – not the mode of burial. Tradition. Now let anybody come out and tell me where the oba derives the right. The governor signed this law, which was made under the leadership of RT Hon Oluomo, Elemide as clerk of the House signed and by the governor signed. It is illegal and outlaw to read what is not in the law into the law. It is criminal!”

  • Of Awujale Adetona’s religious beliefs and monarchical heresy

    Of Awujale Adetona’s religious beliefs and monarchical heresy

    • By Mobolaji Sanusi

    The recently demised Awujale of Ijebuland, Oba Sikiru Kayode Adetona Ogbagba II is assumably resting in the bosom of his creator, far from the hustle and bustle of telluric vanities. While alive, he lived life to the hilt. Was crowned an Oba as a young man in his twenties who was brought back from England where he was studying after the death of his predecessor in 1959.

    Ostensibly, he was as at death, the longest reigning traditional ruler of his time having reigned for sixty-five years, dying at age 91.

    In all ramifications, Awujale Adetona achieved a lot, earning the respect of high and mighty including the hoi polloi amongst his people. But for his later years anti-culture/tradition activism, he did well for himself.

    At death, he was one of the most respected monarchs in the political entity called Nigeria, hailing from the Yoruba ethnic group. He was a traditional ruler with socio-political influence; largely known for being courageous, principled and with perceived integrity as attested to by the applause heaped on him by notable people, including incumbent President Bola Ahmed Tinubu, GCFR.

    Doubtful if the people of Ijebu Ode will be blessed with such an influential monarch as successor to the man within the nearest future. Time shall tell.

    Whatever accolades Adetona might have garnered, such were diminished by his failure to protect, to his last days on earth, his primary responsibility of being the repository of his people and communities’ customs and traditional heritage.

    He lived a kingship life but was unfortunately unroyally buried. Adetona was a jolly good fellow king who in the late seventies was too steep in dangerous political maneuvering akin to traditional rulers of that era. This nearly cost him his throne during the second republic. But for the Buhari/Idiagbon coup of December 31st, 1983, he would have said goodbye to the throne over forty years ago.

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    The twilight of Awujale Adetona’s life as traditional ruler was marred with culture-traditional chaos—akin to being wise after the fact. His mind became colonially colonised. He lost touch with socio-cultural and traditional realities.

    Otherwise, how can one describe his vehement insistence before death that his burial rites must be devoid of long entrenched royally cultural/traditional rites by the Odis of Ijebu-Ode in tandem with ancient Ijebuland and Yoruba kingship history.

    Being a Muslim from birth that embraced Yoruba Kingship tradition early in life, he dithered by jettisoning culture/tradition that he was meant to protect leading to his being buried not royally but in line with Islamic rites.

    And being an Oba while alive, this has set a bad precedent for trado-cultural kingship reverence in Yoruba land. Yes, Adetona as an individual had the preferential legal rights on how he should be buried at death but as an Oba with customary obligations, he had abdicated such wishful rights that ran contrary to established customary traditional rites. If he had wished any contrary to the latter like he had done, he should have long relinquished the throne of his forefathers he occupied in trust before his death.

    Like it is said in law, Awujale met the condition precedent of his Yoruba traditional contractual obligations for becoming an Oba in 1960 but jettisoned the condition subsequent at death in 2025 by insisting his dead body’s insulation from traditional processes. Even in contemporary times, most Christian Obas including their Muslim counterparts, are relegating traditional rites because of their religious beliefs. The question is: Why take up traditional rulership mantle with modus/rites that contradicts their supposed foreign religious beliefs?

    More posers: Can religious beliefs override traditional engagements/duties of traditional rulers freely entered into? Is it right for traditional rulers to be more catholic than the Pope on issues of religious beliefs that are against traditional teachings? As traditional rulers, are they not supposed to be worshippers of, and custodians of all their existing ethnic ancient religions? These rhetorical questions become necessary because even in England where Christianity is well entrenched, the world has witnessed traditional rites unknown to Christian doctrines routinely performed before and after the coronation of their king/queen and even at their death.

    The entire world saw the Britons bring an ancient ‘stone’ and sacrificial ‘goat’ into the church while performing royal rites for outgoing and incoming queen/king respectively.

    To the foreign religion hypnotised black traditional rulers of Nigeria and Africa, that British culture/tradition symbolises satanism. But to the Britons that symbolises Christianity, that is their own culture/tradition to be showcased to global audience with glee, irrespective of their religious beliefs.

    The religious hypocrisy of kings like late Awujale Adetona and other living cohorts against Yoruba culture/tradition lack principled historical antecedents. Awujale Adetona should have abdicated his throne at the point he considered Islam to be more important than the culture and tradition of his people. An historical precedent on the honourable path to toe when as an King there is a clash between personal convictions and culture/tradition was laid at the epochal December 1936 moment when King Edward VIII abdicated the throne of England in preservation of the age-long Anglicanism view on divorce; particularly as it affects remarriage by incumbent English monarch that also doubles as the customary head of the Church of England.

    Background check by yours sincerely shows that King Edward VIII of England had fallen in love with one Wallis Simpson, a two-time America divorcee. The widespread unwillingness to accept Wallis Simpson as the King’s consort and the King’s insistence on marrying her led to his honourable consequential decision to abdicate the throne to go with the love of his life, and preserve the age-long culture/tradition integrity/reverence of the throne of his forefathers.

    This kind of principled honourable decision is what Awujale Adetona shied away from while alive. The current Oluwo of Iwo and needlessly controversial king, Oba AbdulRasheed Adewale Akanbi, who relishes being more Islamic than the Arabs is denigrating the culture/tradition of his forefathers and Yoruba land when he should have honourably abdicated the throne to pursue the tenets of his beloved faith.

    Even more recently, during the funeral obsequies of demised Pope Francis in Rome, we all watched masquerade-like figures inside the Vatican church conducting their rites devoid of any hullabaloo. To the original Catholics in the Vatican, that is their culture and tradition that no external influence can take away from them. But to the Catholic black man, that to them is erroneously satanic.

    However, it is curious and laughable to see some of our Obas including late Awujale Adetona trying to hypocritically annihilate our traditional rulership culture and traditions simply because of their foreign religions that promised them ‘heaven’ through scriptural teachings. Yours sincerely believes that only good conscience manifesting in fair and humane dealings with fellow humans are the surest bet to sliding through the gate(s) of heaven. Praying five times a day or sleeping in churches are obviously no sure guarantees of making heaven.

    What late Adetona and other living Obas with this culturally destructive mindsets have forgotten is that cultural values and traditions are the core principles and ideals upon which an entire community exists. Without these cultures and traditions, they can’t, in the first place, be an Oba and still enjoy the reverence/courtesies being extended to them. Put differently, kingship is a creation of tradition. Jettisoning tradition for foreign religions by monarchs invalidates the basis for the throne on which they sit.

    Collectively, it is undeniable that these localised values have shaped our behavior, identity and worldview, passed through generations and playing crucial role in maintaining societal cohesion and stability, including sustenance of the kingship institutions.

    To all culturally abhorrent traditional rulers under the guise of affirming any imported religions, let it be known that our culture and traditions should forever live in our hearts, souls and conduct. It is somewhat regrettable that this traditional rulership infiltrations by foreign minded religious Obas is gradually killing the traditional values upon which our Yoruba ethnic group is predicated today.

    To all foreign religions’ influenced Obas in Ijebu-Ode extending to Iwo, Ogbomoso and other parts of Yoruba land that are misbehaving as if preserving our traditional cultures and traditions is satanic and antithetical to showing respect for their adopted religions, time to have a rethink or abdicate their traditional thrones is now.

    Now globally proven that local cultures, traditions and religions of a people have nothing against their mental and scientific abilities and development. Unequivocal examples against our colonised kings’ minds are Japan, Korea, Singapore, Israel, China and others with local religions, cultures and traditions that have propelled them to technological advancement and economic prosperity. Despite Christianity and Islam addictions by our Obas, most criminalities and pilfering of nation’s natural resource endowments happen in their backyards while they look the other way. Our Obas can maintain religious diversity without compromising our own cultural identity and value chains.

    All culturally aberrant traditional rulers must also know that from time immemorial, our cultures and traditions, when effectively practiced, have prevented our societies from sliding into anomie. They have helped in preserving discipline among the Yoruba households.

    Our foreign religions indoctrinated Obas should realise that cultural values, passed down through generations, are known to play a crucial role in maintaining social cohesion and stability. Awujale betrayed the cultural trust reposed in him by Ijebu people and by extension Yoruba people-at-large.

    Henceforth, any prince from ruling households in Yoruba land that feels that foreign religions are superior to our culture and traditions should not be considered for traditional stools and those Obas with such contradictory beliefs should honourably abdicate the thrones of their ancestors or be deposed without hesitation if they fail to do so.

    •Sanusi, former MD/CEO of LASAA is managing partner of Lagos State based AMS RELIABLE SOLICITORS

  • When culture becomes a battlefield for existence

    When culture becomes a battlefield for existence

    • By Richard Odusanya

    Sir: In recent days, the controversy surrounding the burial rites of the late Awujale of Ijebu-Ode has once again stirred the complex waters where culture and religion collide. That a revered traditional ruler chose to depart under Islamic rites—eschewing certain customary rituals—has sparked reactions ranging from mild confusion to near-outrage.

    But beneath the noise lies a deeper conversation, one that compels us to re-examine the evolving nature of identity, culture, and the politics of belonging.

    Religion typically offers a metaphysical framework of beliefs and rituals, while culture encompasses the totality of how people live, express, and organize their lives. But in reality, religion is embedded within culture, and culture is often saturated with religious values. There are cultures with multiple religions and religions that wear different cultural “clothes” depending on geography.

    Christianity in Brazil looks nothing like Christianity in Finland; Islam in Morocco sounds different from Islam in Malaysia. Culture provides the context for religious expression. In this light, religion can be seen as a subset of culture—and not its superior. While culture roots a people to history, meaning, and collective memory, it must never become a prison. Culture, like language and law, must be dynamic, not static. It should evolve in response to knowledge, ethics, science, and human dignity. Practices once normalized—like the killing of twins in Efik culture—are today unthinkable, thanks to the enlightened resistance led by individuals like Mary Slessor. We cannot, in the name of “tradition,” continue to worship shadows while crucifying progress. To insist on certain outdated cultural forms without questioning their utility, justice, or morality is to risk becoming irrelevant—or worse, harmful.

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    Cultural identity is not a relic of the past—it is a pillar of national development. It fosters social cohesion, creates a sense of ownership, and builds resilience. When people know who they are and where they come from, they are better equipped to engage the world confidently and creatively. It also protects against the homogenizing tendencies of globalization that often erase indigenous knowledge and values.

    To modernize culture is not to destroy it—it is to redeem it. A “universal scientific culture”—grounded in human dignity, scientific reasoning, and moral clarity—must inform our journey forward. We must learn to hold the past with reverence, not bondage; to inherit without being imprisoned; and to question without losing our roots.

    If we insist on using hoes for large-scale farming simply because our ancestors did, we are not honouring tradition—we are sabotaging progress. Culture must grow, or it will become a museum piece: admired, but no longer lived. In the end, the fight for culture is the fight for identity, and the fight for identity is the fight for freedom and human dignity. And that, surely, is a cause worth standing for.

    •Richard Odusanya,

    odusanyagold@gmail.com

  • When the grim ripper struck three times

    When the grim ripper struck three times

    In the last few weeks, highly significant people passed on to eternity in Nigeria. They are namely Victor Omololu Olunloyo a mathematician, politician and an engineer all wrapped up in one person, and  Kabiyesi Kayode Adetona, the Awujale of Ijebu land and a first class traditional  ruler, and Muhammadu Buhari, a military and political leader of Nigeria. In the various spheres of our national lives, these people made serious impacts on the history and politics.

    Olunloyo was easily one of the greatest intellectual geniuses this country has produced particularly in the area of mathematical engineering. Although he was distracted from his calling and misdirected his efforts into politics, and it is here that he is well known. He was born in Ibadan in 1935 to the family of  Vincent Horatio Sowemimo Olunloyo, one of the earliest Christians in Ibadan who had worked with the pioneers of Christianity in Ibadan the Reverend  Henri and Mrs  Anna Hinderer and who became not only an early convert to the Christian religion but also to western education. After having had a stint in the West African Frontier Force, he married Alhaja Abebi who bore him five children, with Omololu being the oldest.  Horatio unfortunately died at an early age of 43 in 1948 the very year his son gained admission in to the well-known Government College, Ibadan popularly known as GCI, which he attended on scholarship from 1948 to 1953. He did not do extremely well until his second year from when he always led his class made of distinguished people like the late Professor Olujimi Akinkugbe, a distinguished medical professor at the University of Ibadan, Professor Oluwole Soyinka, a Nobel laureate in literature, Professor Suleiman Lagundoye, another medical guru at the University of Ibadan and Dr. Olalekan Are who  was a distinguished  agricultural scientist and philanthropist.

    Olunloyo later distinguished himself in the universities of Saint Andrews, Dundee and Cambridge with degrees in Mathematics and Engineering before returning to the premier university Ibadan to lecture in the Department of Mathematics. In a citation, his Head of Department said about him: “… he graduated with B.Sc. (General Engineering- civil and mechanical engineering) in June 1957 having notable first in first class in theory of structures and all mechanical subjects and first class in mechanical design.) He completed his PhD in mathematics in two years”. Olunloyo did not have time to settle down in academia before the Dr Koyejo Majekodunmi  who was the administrator of Western Region appointed him in 1962 as commissioner in his administration.  The Majekodunmi administration was set up by the federal government headed by Sir Abubakar Tafawa Balewa to replace the Akintola government following the Action Group crisis of 1961 to 1962. He was appointed Commissioner of Economic development when he was just about settling down as a serious academic. The army took over power in Nigeria in 1966 when he had hardly returned to his post as a senior lecturer in Mathematics in the University of Ife, Ibadan campus; he was again appointed the Commissioner for Local Government under the regime of Colonel Adeyinka Adebayo. Whether by design or fate, Omololu’s academic trajectory seemed to be doomed without the fulfilment of earning a chair which is the desire of most academics.

    He was particularly effective as local government commissioner at a time of crisis in Western Nigeria culminating in the seamless appointment of Kabiyesi Lamidi Layiwola Adeyemi III as Alaafin of Oyo in 1971. He also held the position of Rector of Ibadan Polytechnic, chairman, Western Nigeria Housing Commission before becoming Executive Secretary of the National Polytechnics and Technical Commission. He is better known for his brief time as governor of Oyo State for two months from October to December 1983 having defeated the incumbent Bola Ige, a competent administrator, legal luminary and public orator in a much controversial election marred by allegations of rampant rigging.

    It is sad that for all his intellectual gift, Victor Omololu Olunloyo’s gubernatorial ascendancy was terminated by a coup d’état led by Major General Muhammadu Buhari in December 1983 which ended the regime of Aliyu Shehu Shagari’s headship of the federal government.

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    Buhari led the government of Nigeria from 1983 to 1985. The coming of his first headship of the federal government was popular because the preceding administration was marred with massive corruption, maladministration, inefficiency and complete neglect of agriculture for corrupt importation of rice from all over the world. Buhari was forced to ban all imports and to begin rationing imports licences and strictly enforcing a  regime of discipline at every area of our national life including queuing up to buy so-called essential goods like cement, rice, sugar and to board public transport where and when available. Drug trafficking was suppressed by public executions of those caught. The  public went for the stifling discipline including soldiers caning in public, those who were guilty of indiscipline until sudden change of the national currency and accusations of corruption in the exchange of old currency notes for new involving an emir whose  military officer son facilitated smuggling of millions of old Naira notes from outside the country. Even though the officer was cashiered off from the army, the incident derogated from the claim of uprightness of the regime. When in 1985 Ibrahim Badamasi Babangida overthrew the strict regime of Mai Gaskiya (upright leader), no one wept for it. The reaction was “good bye to bad rubbish “.

    When in old age and apparently bad health Buhari in his fourth attempt at becoming an elected president was elected president in 2015 and remained in power till 2023, he was a shade of his former self. He spent months going to Britain for health reasons. In one of his trips, he told a British prime minister that Nigeria was hopelessly corrupt as if he was talking about a strange country somewhere in another distant country. He was absolutely not in charge of his government and smart ministers stole and stole under him. Two examples will suffice: the governor of the Central bank of Nigeria, CBN, suddenly decided to succeed him as president and bought several cars, branded them with his photo and launched a campaign for president while still the central bank governor and nobody, not the president called him to order until there was an outcry against this violation of the law that the man involved decided to call his mad journey into infamy a day. A minister of aviation under Buhari decided to launch a new national airline despite the corruption that had marred earlier efforts. He allocated billions of Naira for this purpose. He suborned Ethiopian Airlines to paint one of its planes in Nigerian colours and brought it to Nigeria for show. When the public began shouting about the deception, the minister let the show end without accounting for the billions already spent. When this was pointed out to President Muhammadu Buhari, his retort was always that the Nigerian public should go after those adjudged as corrupt in his government.

    I wish Buhari had not come back as a civilian ruler and just kept his record as a disciplined military ruler; history would have been fair to him. The accusations by Abubakar Sola Saraki of malfeasance in the petroleum ministry when he headed that ministry would have remained an unproven allegation designed to blemish a clean record.

    The third man in the trio of the national loss is Kabiyesi Adetona, the recently departed Awujale of Ijebu land. By any standards, the Awujale Adetona had a great reign and was loved by his people until the end. Those who now malign him because his family did not allow him in death to be buried in the traditional way of course have a point. It is my plea that they let the great Oba rest in peace and do an analysis of the total contribution of the man to governance. It was during his reign that a magnificent palace was built by the Ijebu people for their king. A flourishing university exists now in Ago Iwoye in Ijebu land and the departed Oba endowed a chair there worth millions for a professorship in public governance.

    The national image and weight of the Awujale wherever it leans in the past has had meaning. He leaned on the two political parties now APC to come together in ushering the reign of Buhari as president. He cannot however be blamed for lack of performance of the government. His role was the facilitation of national unity. At critical times in the history of our country, when we were under Abacha tyranny and when everybody kept quiet in the face of tyranny, when the number two in government was going to be executed accused of involvement in a phantom coup d’état, it was only the Awujale who spoke for his Ijebu son. Wherever the Ijebu interest was involved, he spoke for them and believed that there was no conflict between Ijebu patriotism and Nigerian nationalism.

    In their different ways, the death of these great patriots constitutes an irreparable loss to Nigeria. Of course they did not die in harness, because they were all old and tired, but their collective wisdom was a repository which Nigeria could have continued to benefit from.

  • Awujale predicted my second term victory, says Tinubu

    Awujale predicted my second term victory, says Tinubu

    • President eulogises Oba Adetona

    President Bola Ahmed Tinubu yesterday recalled with fondness how Awujale of Ijebuland, Oba Sikiru Adetona, who joined his ancestors on July 13, predicted his victory in the 2023 election and added that he would win re-election in 2027.

    The president spoke in Ijebu-Ode, Ogun State, on the life and times of the departed traditional ruler during his eighth day fidau held at Dipo Dina Stadium, where dignitaries bade him final farewell.

    At the monarch’s final resting place, the president laid wreaths before holding a private meeting with the bereaved family during the condolence visit.

    Describing Oba Adetona as a leader of “conscience and dignity, the President said he was committed to the pursuit of truth and justice.

    President Tinubu said: “Today marks a very great day in the history of our nation and particularly the history of our race, the Yoruba race. You can find any further definition of our culture. If you go further from Awujale, you will learn a lot.

    “For me standing before you today, I thank God Almighty that I stand before you as the President of the Federal Republic of Nigeria. Our wish would not have been completed carefully and richly if I failed in the last election. I was successful because of your support and the blessing of the Awujale.

    “I went to him and he said, ‘you are winning that election and you will win second term. Go ahead.’ God has blessed us. If you listened to the richness of his wisdom, I’m extremely proud of him.”

    President Tinubu also recalled Oba Adetona’s quiet but impactful role in the country’s democratic journey, describing him as a steadfast supporter of the June 12 struggle.

    Read Also: Tinubu pays tribute to Awujale, lauds late monarch’s blessing for 2023 election victory

    The president said: “He was always there in times of need for all of us. I could recount the June 12 episode; our protests and its balance and for real, our resistance. Our determination to reverse the annulment of the June 12, 1993 Presidential election. Baba was steadfast, he was resolute and very encouraging.

    “That he lived to see the calendar as a 91 year old person; to be honoured at his 90th birthday as the Grand Commander of the Order of Niger (GCON); I am very honoured.

    “Very honest, very bold and very truthful,  he would not deceive you.

    Tinubu urged politicians, as well as sons and daughters of Ijebuland to be “more united, bonded by the spirit that he left behind, cherish his legacies.

    Ijebu-Ode was aglow with festivities as eminent Nigerians from various walks of life joined the family, associates and residents in honouring the first class natural ruler.

    As from sunrise, the stadium was filled to the brim by indigenes who adorned traditional and modern attires, reflecting the cultural richness of Ijebuland

    Major markets such as Ita-Ale, Ita-Osu, and Oke-Aje were temporarily shut to enable full participation in the farewell ceremonies.

    Traditional drums echoed, with local groups performing chants and dances in tributes.

    The president was accompanied by his Senator Oluremi, the Nigerian Governors’ Forum (NGF) Chairman, Kwara State Governor Abdulrahman Abdulrazaq; former Ogun State Governor Olusegun Osoba, Minister of Finance, Wale Edun; Minister of Aviation and Aerospace Development, Festus Keyamo; Minister of Solid Minerals Development, Dr. Dele Alake; and Minister of Communications, Innovation, Digital Economy, Bosun Tijani,  Senate Leader Opeyemi Bamidele, Senators Seriake Dickson, whose mother is Ijebu and Solomon Olamilekan Adeola, Deputy Chief Whip of the House of Representatives Ibrahim Isiaka, and Representative Olumide Osoba.

    Before moving to the stadium, Muslim and Christian clerics, traditional rulers, political leaders, and other guests converged on Oba Adetona’s private residence for prayer sessions. 

    President Tinubu was received by Ogun State Governor Dapo Abiodun, Deputy Governor Noimot Salako-Oyedele, Secretary  to Government Tokunbo Talabi and other members of the State Executive  Council.

    Other dignitaties included Lagos State Deputy Governor Obafemi Hamzat, Senator Gbenga Daniel, Chairman, Ijebu Council of Chiefs,  Olorogun Sunny Kuku, leader of the League of Imam and Alfas in Yorubaland, Edo and Delta states Sheik Jamiu Kewulere, members of Ohanaeze Ndigbo, Anglican Bishop of Remo Diocese, Most Reverend  Olusina Fape,  Chief Economic  Adviser and Commissioner for Finance, Chief Dapo Okubadejo, and Ijebu traditional rulers.

    ‘Awujale was more than a monarch’

    Abiodun urged the Ijebu people to build on his legacies. He said: “Kabiyesi was the voice of the voiceless and a revered patriarch. His reign brought prestige to our land and dignity to the Yoruba race. Under his leadership, Ijebuland witnessed unprecedented transformation,”

    Abiodun added: “Awujale sustained the harmony and dignity he so earnestly preserved. Kabiyesi was not just a ruler; he was a mentor, a visionary, a moral compass who stood as a towering symbol of dignity and stability.

    Ohanaeze: Adetona, a good in-law

    The leader of the pan- Igbo socio-cultural group in Ijebu-Ode,  Ohanaeze Ndigbo, Dr. Udu Chukwu,  said the Igbo community enjoyed peace and prosperity during the reign of the departed traditional ruler.

    Udu Chukwu, who is the Onowu Ndigbo of Ijebu Ode, said he has been living in Ijebuland for over 30 years without problem, adding that their Igbo businessmen thrive in Ijebuland.

  • Tinubu pays tribute to late Awujale at eighth-day Fidau in Ijebu-Ode

    Tinubu pays tribute to late Awujale at eighth-day Fidau in Ijebu-Ode

    …describes Oba Adetona as confidante, courageous leader

    President Bola Ahmed Tinubu on Sunday joined other dignitaries in Ijebu-Ode to pay his respects at the eighth-day Fidau prayers held in honour of the late Awujale of Ijebuland, Oba Sikiru Kayode Adetona, who passed away recently after an extraordinary 65-year reign on the throne.

    In a message posted on his verified X handle, @officialABAT, the President described the late monarch as more than a traditional ruler, calling him “a confidante, a guide, and a man of truth” whose counsel shaped decisions and provided clarity in moments of uncertainty.

    “Last Sunday, within hours, I lost two men I held in the highest esteem: my dear predecessor, President Muhammadu Buhari, and Kabiyesi, Oba Sikiru Kayode Adetona Ogbagba II, the Awujale of Ijebuland, who joined his ancestors after over 65 remarkable years on the throne,” Tinubu wrote.

    Reflecting on Oba Adetona’s legacy, President Tinubu hailed his reign as one of “rare dignity, candour, and courage,” noting that the monarch consistently placed the interests of his people above all else.

    He praised the Awujale’s deep sense of duty and described his voice as one that carried weight across Nigeria’s traditional institutions.

    “Kabiyesi was more than a royal father to me. He was a confidante, a guide, and a man of truth whose wisdom never failed to steady those who sought it. His voice, leadership, and generosity will echo far beyond Ijebuland”, the President stated.

    President Tinubu, who made the journey to Ijebu-Ode specifically for the prayer session, said he came to honour the Awujale’s enduring legacy and to stand with the people of Ijebuland in mourning a monumental figure.

    Read Also: Presidency: ADC exploiting Buhari’s death for relevance

    “Oba Adetona’s demise has left an enormous void within the traditional institutions in Yorubaland and Nigeria in general,” he noted.

    He concluded the message with a prayer: “May Almighty Allah grant him Aljannah Firdaus and comfort all who mourn him.”

    The Fidau prayers drew notable figures from across the country, underscoring the national reverence accorded to the late monarch, widely regarded as one of Nigeria’s most influential traditional rulers.

    Oba Sikiru Adetona was crowned Awujale in 1960 and until his death was one of Nigeria’s longest-reigning monarchs.

  • Awujale: Council for Ifa Religion to sue Ogun govt, monarch’s family for violation of burial rites

    Awujale: Council for Ifa Religion to sue Ogun govt, monarch’s family for violation of burial rites

    The International Council for Ifa Religion (ICIR) has threatened legal action against Ogun State government and the family of the late Awujale of Ijebuland, Oba Sikiru Adetona, for violating the traditional rites for burial of traditional rulers in the state.

     ICIR vowed to correct what it described as an anomaly and a departure from the laid down traditional practice of the Yoruba tribe in giving the deceased king proper burial and paying the last respects.

     Recall that the monarch, who joined his ancestors on Sunday, July 13, 2025 at the age of 91, was reportedly buried according to Islamic rites.

     Speaking at a press conference in Ibadan, the Oyo State capital, the President of ICIR, Dr. Fayemi Fatunde Fakayode, referred to the last judicial pronouncement on the matter when the late Awujale was alive, which upheld the burial of traditional rulers according to the customs and traditions of the Yoruba people as against those of foreign religions like Islam and Christianity.

     While commending the Osugbo Confraternity that was saddled with the responsibility of performing the final rites on a deceased Awujale for their peaceful conduct after they were prevented from performing their traditional duties, the ICIR President said the action of the state in enforcing Islamic burial rites for Oba Adetona contravened part 8, section 55, sub-section ¡¡ of the Ogun State Chieftaincy Law.

     He said: “Following the recent controversy surrounding the burial rites of Oba Awujale of Ijebu-Ode in Ogun State, we at the International Council for Ifa Religion (ICIR) commend the Osugbo Confraternity of Ijebu-Ode for their exemplary restraint and patience in the face of adversity.

    “That is, in fact, a virtue that aligns with the noble teachings of Òrúnmìlà.

     “This poignant moment reminds us that the gentleness of a lion is not a sign of weakness but rather a testament to its wisdom and strength, as embodied in the proverb ‘Yíyọ́ ẹkùn; tojo kọ́’.

     “Regarding the burial rites of the late Oba Sikiru Kayode Adetona, it is essential to recall that the matter was settled, while the late kabiyesi was still alive, by a court of law and with the new bill passed in the state. 

    “Any action contrary to this judgment and the laws of the land would be a disregard for the customs and traditions that have been the cornerstone of our heritage.

    “There is no doubt that the burial was not in consonance with the law of the State, and it is obvious that the burial arrangement contravened Part 8, Section 55, Sub-section ii of the Ogun State Chieftaincy law.

     “This issue transcends a mere burial rite; it represents a challenge to the very fabric of our customs and traditions.

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    “The actions taken at the event were part of a larger agenda to erode the cultural practices that have defined us for generations and strategic plan towards annihilation of our race by invaders who mischievously naturalised and whose offspring are now pursuing their fathers’ agenda.

     “We urge the sons and daughters of Ijebu-Ode and the entire Yoruba race to recognise that the institution of Obaship is not only a sacred tradition but also a choice that demands respect for our cultural heritage.

    “We must acknowledge that our diversity is our strength and that our differences are what make our culture so rich and vibrant.

    “We condemn the disrespect shown to the Osugbo Confraternity during the event by the family of the late Oba, the government officials and the security agencies concerned.

    “Furthermore, to prevent such occurrence in the future, we will take necessary legal actions.”

    In his remark, the legal representative of ICIR, Barr. Opeodu, noted that the actions of the family of the late Ijebu-Ode monarch, the government of Ogun State and various law enforcement agencies in the state constituted a threat to the growth of democracy and an infringement on the fundamental rights of the traditional believer.

    “In consonance, the actions of the family of the late Ijebu Ode monarch, government of Ogun State and the various law enforcement agencies in Ogun State constitute threat to the growth of democracy, infringement on the fundamental rights of the traditional believers to their own beliefs, an aberration to the extant law regarding the installation and burial of Obas and chiefs and a state of anarchy.

    “The Islamic clergies as led by the Chief Imam of Ijebu-Ode violated the law of the land and as a result demonstrated the lawlessness character and nature of their religion.

     “The traditional institution being a lawful institution is guided by law, unlike Islamic religion. The traditionalists will take appropriate action under the law to seek remedy.”

  • Tinubu to attend Awujale’s eighth-day prayer

    Tinubu to attend Awujale’s eighth-day prayer

    President Bola Tinubu is scheduled to leave Abuja on Sunday for Ijebu-Ode, Ogun, where he will attend the eighth-day prayer for Oba Sikiru Kayode Adetona.

    The Awujale of Ijebu, a revered traditional ruler, passed away on July 13 at the age of 91 and was buried the following day.

    His burial, conducted in accordance with Islamic rites, took place quietly in Ijebu-Ode, marking the end of a remarkable era of leadership.

    The Oba, who ruled for an unprecedented 65 years, was one of Nigeria’s longest-serving traditional rulers and a major voice in national affairs.

    The News Agency of Nigeria (NAN) reports that President Tinubu will be joined by Gov. Dapo Abiodun and other dignitaries at the solemn event.

    The prayer ceremony is scheduled to hold at the Dipo Dina International Stadium, one of the largest venues in Ijebu-Ode.

    The event is expected to draw traditional rulers, political leaders, business executives and religious figures from across Nigeria and beyond.

    Earlier on Friday, the President paid a condolence visit to Kano, where he sympathised with the family of late elder statesman, Alh. Aminu Dantata.

    Tinubu has intensified condolence visits in recent weeks following the loss of several high-profile Nigerians, including former President Muhammadu Buhari.

    These visits reflect his commitment to honouring leaders who have served Nigeria with distinction and left a lasting legacy.

    During Oba Adetona’s 90th birthday and 64th coronation anniversary, Tinubu conferred upon him Nigeria’s second-highest national honour, recognising his national contributions.

    The Oba was widely regarded as a progressive traditional ruler who spoke truth to power and prioritised education and development across Ijebu community.

    In his journey to the presidency, Tinubu began his consultations with Oba Adetona, a gesture that demonstrated deep personal and political respect.

    After emerging victorious, he returned to the Awujale’s palace to express appreciation, fulfilling a promise he made during the campaign.

    In preparation for the eighth-day prayer, security has been strengthened across Ijebu-Ode, especially on roads leading to key venues.

    Streets around Dipo Dina Stadium, the Awujale’s Palace, and his Igbeba private residence are now under strict surveillance by security operatives.

    Officers of the Nigeria Police Force, Nigerian Army, Nigeria Security and Civil Defence Corps, and Amotekun Corps are positioned at strategic points.

    Their presence is to ensure peace and proper coordination of the event, expected to attract thousands of mourners and well-wishers.

    NAN also reports that several major markets in Ijebu-Ode will be closed on Sunday to honour the departed monarch.

    Markets like Ita-Ale, Ita-Osu, and Oke-Aje will suspend activities to allow traders and residents pay their final respects.

    Locals describe the late Oba Adetona as a beacon of development and a monarch whose reign transformed Ijebu’s social and economic standing.

    Many residents expressed gratitude to President Tinubu for choosing to personally honour the memory of the departed royal father.

    (NAN)

  • Council for Ifa Religion to sue Ogun, Awujale’s family over alleged violation of burial rites

    Council for Ifa Religion to sue Ogun, Awujale’s family over alleged violation of burial rites

    The International Council For Ifa Religion (ICIR) has threatened legal action against Ogun State Government and family of the late Awujale of Ijebuland, Oba Sikiru Adetona, for allegedly violating the legal and laid down traditional rites of burying a traditional rulers in the State.

    ICIR vowed to correct what it described as anomaly and a departure from the laid down traditional practice of Yoruba tribe in giving the last respect and rites to the deceased king.

    The monarch, who joined his ancestors on Sunday, July,,.13 2025 at 91, was said to have buried according to Islamic rites.

    Speaking at a briefing in Ibadan, the Oyo State capital, President of ICIR, Dr. Fayemi Fatunde Fakayode referred to the last judicial pronouncement over the matter when the late Awujale was alive, which upheld the burial of traditional rulers according to the customs and traditions of the Yoruba people as against that of foreign religions like Islam and Christianity. 

    While commending the Osugbo Confraternity saddled with the responsibility of performing the final rites on any dead Awujale for their peaceful conduct after been prevented from doing their traditional duties, the ICIR President said the action of the State, by enforcing an Islamic burial rites for Oba Adetona contravened part 8, section 55, sub-section ¡¡ of the Ogun State Chieftaincy Law.

    He said: “Following the recent controversy surrounding the burial rites of Oba Awujale of Ijebu-Ode in Ogun State, we at the International Council For Ifa Religion-ICIR commend the Osugbo Confraternity of Ijebu-Ode for their exemplary restraint and patience in the face of adversity. That is infact a virtue that aligns with the noble teachings of Òrúnmìlà. 

    “This poignant moment reminds us that the gentleness of a lion is not a sign of weakness, but rather a testament to its wisdom and strength, as embodied in the proverb ‘Yíyọ́ ẹkùn; tojo kọ́’. 

    “Regarding the burial rites of the late Oba Sikiru Kayode Adetona, it is essential to recall that the matter was settled while the late kabiesi was still alive, by a court of law and with the new bill passed in the state. 

    “Any actions contrary to this judgment and the laws of the land would be a disregard for the customs and traditions that have been the cornerstone of our heritage, there is no doubt that the burial was not in consonance with the law of the State and It is obvious that the burial arrangement contravened Part 8, Section 55, Sub-section ii of the Ogun State Chieftaincy law. 

    “This issue transcends a mere burial rite; it represents a challenge to the very fabric of our customs and traditions, the actions taken at the event were part of a larger agenda to erode the cultural practices that have defined us for generations and strategic plan towards annihilation of our race by invaders who mischievously naturalized and whose offsprings are now pursuing their fathers’ agenda.

    “We urge the sons and daughters of Ijebu-Ode and the entire Yoruba race to recognize that the institution of Obaship is not only a sacred tradition but also a choice that demands respect for our cultural heritage. We must acknowledge that our diversity is our strength and that our differences are what make our culture so rich and vibrant. 

    “We condemn the disrespect shown to the Osugbo Confraternity during the event  by the family of the late Oba, the Government officials and the security agencies concerned, furthermore, to prevent such occurrence in the future, we will take necessary legal actions.”

    Legal representative of ICIR, Barr. Opeodu noted that the actions of the family of the late Ijebu-Ode monarch, the government of Ogun State and various law enforcement agencies constituted threat to the growth of democracy and an infringement on the fundamental rights of the traditional believer.

    He said: “In consonance, the actions of the family of the late Ijebu Ode monarch, government of Ogun State, and the various law enforcement agencies in Ogun State, constitute threat to the growth of democracy, infringement on the fundamental rights of the traditional believers to their own beliefs, an aberration to the extant law regarding the installation and burial of Obas and Chiefs and a State of anarchy. 

    “The Islamic clergies as led by the Chief Imam of Ijebu-Ode violated the law of the land and as a result, demonstrated the lawlessness character and nature of their religion. 

    “The traditional institution being a lawful institution is guided by law, unlike Islamic religion. The traditionalists will take an appropriate action under the law to seek remedy.”

  • Ogun govt constitutes state burial committee for late Awujale

    Ogun govt constitutes state burial committee for late Awujale

    The Ogun State Government has announced the constitution of a State Burial Committee for the late Awujale and Paramount Ruler of Ijebuland, Oba Sikiru Kayode Adetona, who passed away on Sunday, July 13, 2025, and was buried the following day.

    According to a statement by the Secretary to the State Government (SSG), Mr. Tokunbo Talabi, the committee will be responsible for organising and coordinating all official activities to honour the legacy of the revered monarch with a befitting burial.

    Committee members include:

    1. Mr. Tokunbo Talabi – SSG and Chairman

    2. Mr. Dapo Okunbanjo – Chief Economic Adviser/Commissioner for Finance

    3. Hon. Ganiyu Hamzat – Commissioner for Local Government & Chieftaincy Affairs

    4. Mrs. Kehinde Akinola – Permanent Secretary, Bureau of Protocol & Ceremonials

    5. Hon. Damilare Alebiosu – Chairman, Ijebu-Ode Local Government

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    6. Oba Lawrence Adebajo – Orimolusi of Ijebu Igbo, representing Ijebu Traditional Council

    7. Otunba Giwa Adesanya Yusuf – Representative of the Council of Otunbas

    8. Chief Oluwaranti Lekan-Osifeso – Representative of the Council of Chiefs

    9. Otunba Adegboyega Adesoye – Representative of the Balogun (Eleshins)

    10. Chief Tunde Odulaja – Representative of the Heritage Group

    11. Otunba Kunle Ogunade – Representative of the Regberegbe

    12. Dr. Rotimi Akinlesi – Permanent Secretary, Local Government & Chieftaincy Affairs (Secretary)

    At its inaugural meeting held on Thursday, July 17, the committee pledged to work in close consultation with the late monarch’s family and other stakeholders to ensure a befitting and successful series of burial events, particularly in anticipation of attendance by President Bola Ahmed Tinubu and other dignitaries.

    Members of the royal family in attendance included Prince Ademola Adetona, Prince Adejuwo Adetona, Princess Aderonke Adetona, Prince Adeniyi Adetona, Prince Adetoun Daramola, and Special Adviser to the Governor, Hon. Lanre Daramola.