A fresh debate has started in Ijebuland as residents, traditional leaders and civil groups raise concerns about how the process to select a new Awujale is being handled.
The Awujale throne is one of the most respected traditional stools in Yorubaland. It is not only a ceremonial position but also an important cultural, historical and leadership institution in Ijebuland.
At the centre of the debate is whether the selection process follows the 1959 Registered Chieftaincy Declaration on the Awujale stool. This document is the legal guide that explains who is qualified, how the throne rotates among ruling houses, and the roles of kingmakers.
Community leaders have pointed out possible differences between government announcements and long-standing traditional procedures. Although the Fusengbuwa Ruling House was reportedly asked to submit names, stakeholders say key parts of the 1959 declaration—especially the role of the 13 Afobajes (the traditional kingmakers)—have not been clearly addressed.
Traditionally, the Afobajes are responsible for nominating, screening and choosing the Awujale. However, their exact role in the current process is unclear, which has raised concerns about fairness and continuity.
The situation became more complicated with the introduction of an Interregnum Committee. Some observers question the committee’s role, noting that its members have said under oath that they are not kingmakers. Even so, their involvement has caused debate about transparency and authority in the succession process.
Tension also increased after the government gave a 14-day deadline for submitting candidates. Many stakeholders believe this timeline is too short, especially with unresolved issues about the Afobajes. Legal experts warn that rushing such an important cultural process could lead to disputes, petitions and public dissatisfaction.
Because of these concerns, the Ogun State Government suspended the Awujale selection process on January 20, 2026. The decision was announced by the Ministry of Local Government and Chieftaincy Affairs in a letter signed by the commissioner, Ganiyu Hamzat. The government cited petitions, security reports and concerns about peace and unity in the community.
This was the second time the process was suspended. The first suspension happened in December 2025 due to procedural issues. Although the process was later advised to restart in line with the law, the renewed suspension shows the government’s effort to avoid conflict and address legal and cultural concerns.
Some analysts see the government’s action as a precaution rather than interference in traditional matters. They believe the state is trying to balance respect for tradition with its duty to maintain peace and order.
The Awujale selection process is guided by both tradition and law. The 1957/1959 Chieftaincy Declaration explains the rotation among ruling houses and the role of the Afobajes, while the Ogun State Obas and Chiefs Law (2021) allows government oversight when there are concerns about procedure or public peace.
Experts say these laws are meant to work together—one to protect tradition and the other to ensure order and fairness.
In Yorubaland, chieftaincy disputes often affect identity, history and community unity. In Ijebuland, the Awujale is a powerful symbol of the people’s identity. Any feeling of unfairness or exclusion can reduce trust in both traditional leaders and the government.
The situation highlights the challenge of balancing tradition with modern governance. While customs give traditional institutions their authority, the government must also ensure fairness and prevent conflict.
Analysts say restoring confidence in the Awujale selection process will require clear roles for the Afobajes, respect for existing laws, and open dialogue among all parties. If handled properly, the process can protect the dignity of the Awujale stool and maintain peace in Ijebuland.
How the succession is finally resolved will influence how people view both traditional leadership and government authority. A fair, lawful and peaceful process could also serve as an example for managing traditional institutions across Nigeria.
