“Only a New Awujale Can Reinstate Him” — Chief Fassy Yusuf Speaks on the Olisa Suspension and Ijebu Succession Matters
Following the controversy surrounding the suspension of the Olisa of Ijebuland, Chief Rashidi A. Adesanya, and his agitation to be included in the Regency Council approved by the Ogun State Governor, Sage Magazine and Ijebu Today met with Chief (Prof.) Fassy Adetokunbo Yusuf, PhD, FNIM, for a candid conversation. He spoke on the roots of the crisis, the chieftaincy law, and ongoing disputes within the Fusengbuwa ruling house.
On the Suspension of the Olisa
Q: Sir, you recently released a document on the suspension of Chief Rashidi A. Adesanya by the late Awujale, Oba Sikiru Adetona, MFR. What exactly led to that suspension?
A: Olisa was suspended by the late Awujale for parading himself as an Oba — not once, not twice, but repeatedly. At one point, he repented and apologized to the Awujale, but not long after, the behavior continued.
For instance, he once wrote a letter to the Onikole of Ikole, Ekiti, signing it as “Oba Olisa of Ijebu Ode.” He even produced a calendar for his anniversary where he referred to himself as Oba, after he had been pardoned. Since he refused to desist, he was suspended and his salary stopped.
The fact remains: if the late Awujale suspended him, only a new Awujale can reinstate him. Neither the Council of Otunbas nor the Kingmakers have that authority. That was why he was excluded from the Regency Council list.
Why the Matter Lingers
Q: But sir, shouldn’t this be a settled matter? Why is it resurfacing now that the Awujale has just passed on?
A: Because Chief Olisa has not relented. He still claims to the world that he is the Oba of Ijebu Ode while the Awujale is the Oba of Ijebuland. But the truth is, Chief Rashidi Adesanya is head of Ilamuren — you cannot be both an Oba and an Ilamuren at the same time. That contradiction was why he was suspended and placed off payroll.
On Why Olisa Parades Himself as Oba
Q: What do you think makes him arrogate the title of Oba to himself? As elders would say, “ti kò bá ní ìdí, obìnrin kìí jẹ́ Kúmolú” (nothing happens without a cause).
A: I believe some people are misleading him, and unfortunately, he allows himself to be misled. He was never appointed an Oba. He was appointed Olisa — head of Ilamuren, overseeing traditional matters under the authority of the Awujale.
It is preposterous to parade as Oba when you are not. Yes, some chiefs are categorized as “part two” or “part three” Obas. For instance, the late Ogbeni Oja was recognized as a part two Oba but was still Chief Ogbeni Oja. Other Ilamuren chiefs like Ogbeni Oja, Olofin Olowa, Olotu Ifore, and Iyalode also receive salaries. But whether first class or third class, the Awujale remains the apex of Ijebu traditional authority.
On Chieftaincy Classifications
Q: Could this confusion be tied to the classification of traditional rulers as first, second, or third class Obas, sometimes within the same town?
A: That classification is based on chieftaincy law. In Ijebuland, the Awujale is the paramount ruler. Then you have first-class Obas such as the Dagburewe of Idowa, Orimolusi of Ijebu-Igbo, and Ajalorun of Ijebu-Ife. Then come the second and third class Obas.
Olisa may belong to a second-class salary category, but he is not an Oba according to the chieftaincy law of 2021/22.
On Unity Within the Fusengbuwa Ruling House
Q: Moving on, as the new Deputy Head of the Fusengbuwa ruling house, what steps are you taking to ensure unity in the family?
A: We are doing our best to resolve the disputes. Ambition is not wrong, but it must be grounded in fairness.
Back in 2013/14, Otunba Lateef Owoyemi took the late Otunba Tunwase to court over who should be Oloriebi. The late Awujale testified in favor of Tunwase, arguing that Owoyemi’s forefathers were migrants from Ekiti. The High Court ruled against Owoyemi. But later, the Court of Appeal ruled that the High Court erred, and that amounted to a miscarriage of justice.
Despite that, Ajidagba, who was originally with Owoyemi in court, suddenly broke away and pursued his own version. That betrayal complicated matters.
In my own case, I was only approached after Otunba Subomi’s death. The family asked me to discuss with the late Awujale about Otunba Adekunle Hassan as Oloriebi. After due consultations, the Awujale himself approved Adekunle Hassan, and the formal rites were performed at the Lion’s Lounge of the palace in the presence of more than 40 Obas, alongside Otunbas and chiefs.
Surprisingly, Ajidagba then took the Commissioner for Chieftaincy Affairs, the Awujale, and our family chairman to court. Ironically, I am the one defending the family in that case.
On the Legal Complications
Q: Does this not suggest the family is speaking with divided voices?
A: Not really. The 1957 Awujale Chieftaincy Declaration anticipated these very issues. It states clearly that the ruling house whose turn it is shall nominate a candidate or candidates at a family meeting convened by the family head or family heads. Those names are then forwarded to the Odis, who in turn present them to the Kingmakers.
In other words, the law recognizes that there may be more than one family head, and more than one candidate, and still provides a clear process. That is why, even if multiple factions emerge, nothing stops each from presenting their own candidate(s). The Kingmakers then deliberate and make the final appointment.
On Ajidagba’s Claims
Q: Ajidagba insists he was the one who led the original suit against Tunwase, with Owoyemi only playing a supportive role.
A: That is not correct. In court records, the person listed as number one in the suit is the true leader. In that case, it was Owoyemi. Ajidagba was never the leader.
Final Word
Chief Fassy Yusuf insists that the suspension of Chief Rashidi Adesanya remains valid until a new Awujale decides otherwise, stressing that traditional order in Ijebuland is guided by long-standing chieftaincy laws. On family disputes, he emphasizes dialogue, legality, and fidelity to tradition as the only pathways to peace.
