*How the next Awujale will be chosen
With the revered throne of the Awujale of Ijebuland now vacant following the passing of Oba Sikiru Kayode Adetona, the process to select his successor is quietly gathering momentum.
Although official proceedings will not commence until after the mourning period, various aspirants are already consulting and preparing for what is expected to be a closely watched succession race.
At the heart of the selection is a structured and legally backed rotational system among four ruling houses, as codified in the Western State Chieftaincy Declarations issued under Section 4(2) of the Chiefs Law of 1957.
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These declarations define the customary law governing the selection of the Awujale, a title that dates back over 600 years.
The Four Ruling Houses and the Rotational Order
The declarations identify the following ruling houses as eligible to produce the Awujale:
1. Gbelegbuwa
2. Anikinaiya
3. Fusengbuwa
4. Fidipote
Section 2 of the chieftaincy declaration lays out the order of rotation among these houses: Anikinaiya → Fusengbuwa → Fidipote → Gbelegbuwa. This system ensures fairness and predictability in the selection process.
With Oba Sikiru Adetona hailing from the Anikinaiya ruling house, the Fusengbuwa ruling house is next in line to produce the new Awujale.
This aligns with precedent—Oba Adetona ascended the throne in 1960 after the passing of Oba Daniel Adesanya from the Gbelegbuwa house in 1959.
Step-by-Step Process of Selection
The process for choosing the next Awujale follows several traditional and legal stages:
Family Meeting
The first step begins with a family meeting within the ruling house whose turn it is to produce the next king—in this case, the Fusengbuwa house. The family head convenes this meeting to nominate candidate(s) for the throne.
Presentation to the Odis
The nominated candidate(s) are then presented to the Odis, one of the four principal classes involved in the kingmaking process.
Submission to Kingmakers
The Odis forward the name(s) to the 13-member council of kingmakers, made up of chiefs from the four kingmaking classes:
Ilamuren Class (6 chiefs): Olisa, Ogbeni-Oja, Egbo, Apebi, Olotufore, Olotu-Olowa
Odi Class (2 chiefs): Ogbeni-Odi-Imesi, Ekeji-Odi-Iletu
Osugbo Class (1 chief): Oliwo
Pampa Class (4 chiefs): Agbon, Kakanfo, Lapoekun, Balogun
Final Selection
The kingmakers deliberate and, according to the declarations, the candidate who receives unanimous approval at their meeting is declared the new Awujale of Ijebuland.
Could a woman become the next Awujale?
Interestingly, while the chieftaincy declaration prefers a male candidate, it does not completely rule out the emergence of a female monarch—a fact rooted in both law and history.
According to the declarations, if the ruling house due to produce the next Awujale has no suitable male candidate, it is permitted to nominate a female under specific conditions.
The key condition: the woman must be an “Abidagba”—that is, a child born to an Oba while he was reigning.
If no such Abidagba is available, the rules still offer a lifeline:
“Where there is no such Abidagba, any child of an Oba born before he ascended the throne may be selected.”
This means the laws make provisions for both daughters born during a reign and those born before it, widening the pool of eligible female candidates.
Historical Precedents: Female Awujales in Ijebu History
The idea of a female Awujale is not merely theoretical—it has historical precedent. Ijebuland has had at least three female Awujales:
Oba Gadegun (1644)
Oba Ore Jeje (1749)
Oba Sapennuwa Ruwa Koye (1750)
These reigns demonstrate that while rare, female rulership has existed in Ijebu’s royal history.
In the context of modern succession, a woman ascending the Awujale throne would be unprecedented in recent memory but not prohibited.
With the Fusengbuwa ruling house set to produce the next monarch, all eyes will be on its internal deliberations. If no male deemed suitable emerges, and if the house abides by the declarations’ provisions, a qualified female could very well mount the throne—continuing a legacy last witnessed over 270 years ago.
Conclusion
The selection of the next Awujale of Ijebuland is a blend of tradition, law, and consensus. While male candidates are traditionally favored, the door is legally open for a woman to ascend—especially if history, circumstance, and qualifications align.
Whether male or female, whoever succeeds Oba Sikiru Adetona will inherit a powerful legacy and the heavy crown of a dynasty that dates back centuries. The coming months will be pivotal, not just for the royal family, but for the entire Ijebu nation.
