By AS the contest for the next Awujale of Ijebuland intensifies, a prince from one of the royal houses, Fusengbuwa Ruling House, Omoba Adekunle Olufemi Adenuga, has thrown his hat into the ring for the coveted throne.
Omoba Adekunle Olufemi Adenuga,
He describes himself as a “distinguished, royal-groomed prince with impeccable discipline, commitment, consecration and devotion to every aspect of his life; a patriot of tradition, truth and the betterment of others — with particular passion for his people, the Ijebu people and lands.”
According to him:
“As it pleases God Almighty, Who reigns in the affairs of men, I patiently and humbly hope He may favour me with the throne of my ancestors, as the pure bloodline and grandson of Oba Theophilus Adenuga Tunwase (Folagbade, 1925–1929), great-grandson of Oba Adesimbo Aboki Tunwase (1886–1895) and great-great-grandson of Oba Fusengbuwa (1790–1820).”
On his official Facebook page, sighted by Stonix News, he has begun a series of publications on the Awujale Traditional Institution and the Ijebu people.
Below are excerpts from Part 1:
“These series of publications are research-based findings presented in short, clear pieces to highlight the history and future destiny of the Awujale traditional institution and the Ijebu people.
Oba Fusengbuwa (1790 – 1820)
“It is hoped that the incontrovertible information will enlighten both members of the Fusengbuwa Ruling House and others, and consequently inform their opinions and possible support for the traditional custom or otherwise.
“The facts speak to every issue, and hopefully those projecting otherwise will be able to see reasons to be committed to the sacred truth of our custom, rather than any inordinate obsession they may have developed concerning it.”
Oba Adesimbo Aboki Tunwase (1886 – 1895)
He continued:
“I come in peace, as an interested royal pure-blood stakeholder of the Fusengbuwa Ruling House — being the grandson of Oba Adenuga (Folagbade), great-grandson of Oba Tunwase and great-great-grandson of Oba Fusengbuwa. I inherit the royal cause to know and defend the tradition that brought all these kings to power without bias. Other family members of the ruling house should proudly do the same in honour of our common ancestors.”
The Pre-colonial Traditional Institution
Part 1 reviews the traditional institution as generally believed and practised by all Ijebu people during the pre-colonial era. This era is not subject to dispute, and no authority was superior to that of the Awujale and kingmakers regarding the appointment of an Awujale. Colonial rule was absent; therefore, written documentation is limited. What we have today are handed-down traditional stories and our oríkì. The Fusengbuwa Ruling House is no exception, with strong knowledge of its ancestral lineage.
Oba Theophilus Adenuga Tunwase (Folagbade, 1925 – 1929)
This era was characterised by the following:
1. The Awujale was seen as supreme, second only to the gods or God.
2. The Awujale succession system was simple and predictable, based on the following:
(a) A king was appointed from among the children of the last king in that lineage.
(b) Kingmakers were independent of any ruling house influence and were the custodians of the law of succession.
(c) Succession rules were fundamental and strictly followed:
A nominee must be a direct descendant of the last king in the lineage.
As a patrilineal society, the male nominee must have been born when his father was king.
If multiple sons were born during the reign, only these privileged princes — Oba Lola — were eligible.
If no son was born during the reign, even if daughters existed, the lineage could be skipped.
Where only daughters were born, one could become Awujale — evidenced by the three female Awujales in history:
Oba Gadegun (1644–1655)
Oba Rubakoye (1749–1750)
Oba Sapenuwa Ruwa Koye (1750–1755)
If a daughter born on the throne later had a son who was an adult when the stool returned to the lineage, such a son became eligible.
(d) Male lineage took precedence; females only considered where no eligible male existed.
(e) The rules were not negotiable and were not subject to influence from any ruling house.
3. Ancestral membership of the Fusengbuwa lineage is preserved in family praise poetry (oríkì), linking the family to past kings — including Oba Otutubiosun and Oba Jadiara.
There is substantial agreement that the following kings belonged to and benefitted from the Fusengbuwa lineage:
1. Oba Otutubiosun (1537–1540)
2. Oba Jadiara (1660–1675)
3. Oba Mekun (1692–1702) — son of Oba Jadiara
4. (Records missing)
5. Oba Fusengbuwa (1790–1820)
6. Oba Adesimbo Aboki Tunwase (1886–1895) — son of Oba Fusengbuwa
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7. Oba Adekoya Olukoku Eleruja (1916) — son of Oba Tunwase
8. Oba Theophilus Adenuga Tunwase (Folagbade) (1925–1929) — son of Oba Tunwase
4️⃣ The Awujale succession model in the Fusengbuwa lineage is a patrilineal, monolithic succession, consistent with primogeniture — one royal baton passed across generations.
This pattern is also evident in:
A. Anikilaya Ruling House
Oba Anikilaya (1821–1854)
Oba Ogbagba Agbotemole I (1895–1906) — son of Oba Anikilaya
Oba Sikiru Kayode Adetona (1960–2025) — grandson of Oba Ogbagba
B. Gbelegbuwa Ruling House
Oba Gbelegbuwa (1780–1790)
Absence of a son born on the throne delayed succession until…
Oba Daniel Adesanya (1933–1959) — maternal grandson of Oba Gbelegbuwa
Note: The inclusion of post-1915 kings here is only to support the argument with a consistent pattern of historical facts.
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Next Publication
Part 2 will focus on the earliest documentation of Awujale succession, colonial interpretations and interference.
You cannot afford to miss it — coming soon.
IJEBU RONU — KINGSHIP IS A DIVINE, PRIVILEGED APPOINTMENT AND NEVER AN ENTITLED REWARD
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