Awujale Succession Row Raises Legal, Cultural, Governance Questions
Linus Aleke in Abuja
A renewed debate has emerged in Ijebuland as concerned indigenes, traditional institutions and civic stakeholders express unease over the perceived procedural and legal issues surrounding efforts to commence the selection of a new Awujale.
The Awujale stool—widely regarded as one of the most revered traditional institutions in Yorubaland—holds not only ceremonial importance but also deep cultural, historical and governance significance within Ijebuland.
Central to the ongoing discourse is whether the succession process fully complies with the 1959 Registered Chieftaincy Declaration on the Awujale Stool, the recognised legal instrument governing eligibility, rotation and the roles of ruling houses and kingmakers. In a public alert issued by community leaders, attention was drawn to what were described as apparent inconsistencies between government notifications and established customary procedures.
While the Fusengbuwa Ruling House was reportedly requested to submit nominees, provisions of the 1959 Declaration—particularly those relating to the composition and role of the 13 Afobajes (kingmakers)—have, according to stakeholders, not been sufficiently clarified or addressed. Historically, the Afobajes are vested with the authority to nominate, vet and elect candidates to the Awujale stool.
However, their precise status and participation in the current process remain subjects of concern, raising questions about procedural clarity and institutional continuity.
Further complexity has arisen with the appearance of an Interregnum Committee, a body whose role and historical basis within Ijebuland’s chieftaincy structure have been questioned by observers. Available information indicates that members of the committee have stated, through sworn affidavits, that they are not a kingmaking body.
Nonetheless, their involvement in aspects of the succession process has generated debate among stakeholders, prompting broader discussions about transparency, defined authority and procedural boundaries within traditional governance structures.
Tensions have also been heightened by a government-issued 14-day timeline for the submission of candidates. Some local stakeholders argue that imposing such a timeframe amid unresolved questions regarding the Afobajes could be procedurally challenging and socially sensitive.
Legal commentators note that compressing a culturally significant and historically layered process into a narrow schedule may increase the likelihood of disputes, petitions and public dissatisfaction. This divergence between statutory timelines and customary expectations has fuelled wider public discourse on the intersection of law, tradition and governance.
Against this backdrop, the Ogun State Government announced a suspension of the Awujale selection process on January 20, 2026. The decision was communicated through the Ministry of Local Government and Chieftaincy Affairs in a formal letter signed by the Commissioner, Ganiyu Hamzat, and addressed to the Chairman of Ijebu-Ode Local Government. The communication referenced multiple petitions, security assessments and concerns relating to public order and communal harmony, while also underscoring the cultural and symbolic importance of the Awujale stool.
This marked the second suspension of the succession exercise. An earlier pause in December 2025 followed the identification of procedural concerns, after which a restart of the nomination process was advised in line with statutory provisions. Observers note that the renewed suspension reflects government sensitivity to the legal, social and cultural implications of the succession, as well as a desire to prevent potential unrest.
From a governance perspective, the intervention has been viewed by some analysts as a precautionary measure rather than an intrusion into traditional affairs. By halting the process pending further clarification, the state sought to balance respect for customary authority with its statutory responsibility to maintain peace and procedural order.
The Awujale succession process operates within a dual framework of customary and statutory law. The 1957/1959 Awujale Chieftaincy Declaration outlines the rotational sequence of eligible ruling houses and formalises the role of the Afobajes, detailing procedures for nomination and validation.
Complementing this, the Ogun State Obas and Chiefs Law (2021) provides a statutory basis for government oversight, particularly where succession processes raise concerns about public order or procedural compliance.
Scholars generally regard these instruments as mutually reinforcing, with the declaration safeguarding cultural continuity and the state law enabling regulatory oversight.
Chieftaincy disputes in Yorubaland often extend beyond local boundaries, touching on broader issues of identity, historical continuity and communal cohesion. In Ijebuland, the Awujale stool occupies a position of exceptional cultural resonance, with its occupant serving as both a traditional leader and a symbol of collective identity.
Consequently, perceptions of procedural irregularity or exclusion can affect public confidence in both traditional institutions and state authorities. The situation also illustrates the broader challenge of harmonising statutory governance with cultural autonomy. While traditional institutions derive authority from long-standing customs, the modern state bears responsibility for legal oversight and conflict prevention.
The Awujale succession process thus presents a contemporary example of the complex interaction between law, tradition and governance in Nigeria. Analysts note that clarity regarding the role of the Afobajes, adherence to established legal frameworks and inclusive engagement among stakeholders remain essential to restoring confidence in the process.
By prioritising procedural integrity and dialogue, the succession exercise can proceed in a manner that preserves the dignity of the Awujale institution and promotes communal harmony. Ultimately, how the process is resolved will shape public perceptions of both traditional governance and state oversight.
A succession that respects customary law, complies with statutory provisions and prioritises social stability would not only safeguard the legacy of the Awujale stool but also provide a model for managing traditional institutions within modern governance structures across Nigeria.
