Counter to the Misleading Statement on the Ajede Stool Impasse
By M.A Aba-Ajanaku
It is unfortunate that a so-called “failed lawyer” has chosen to peddle half-truths, distortions, and outright fabrications in an attempt to mislead the public on the longstanding dispute over the Alajede stool in Ijede. This impasse, rooted in historical facts, legal declarations, and community traditions, deserves clarity rather than the inflammatory rhetoric you’ve unleashed. Let’s set the record straight with verifiable facts, drawing from historical context, official inquiries, and court proceedings, while addressing your claims point by point.
First, your narrative conveniently glosses over the foundational role of Idowu Ajanaku in Ijede’s rulership. Historical accounts confirm that Idowu Ajanaku was the only surviving child of Talabi
and was indeed installed as the first traditional ruler of Ijede. This is not a mere footnote—it’s a cornerstone that underscores the legitimacy of the Ajanaku lineage in the ruling structure. Your attempt to portray Ajanaku as an outsider “visiting” through Shookun’s emissaries ignores this established precedence, which has been recognised in chieftaincy declarations and community lore.
You mention a “fraudulent Chieftaincy Declaration” from 1959 that purportedly created four ruling houses “all of Akinniwa to the exclusion of Oreshe.” If this is the basis of your grievance, name them explicitly for the public to scrutinize. What are these four houses? Your vagueness here is telling—it’s a tactic to evade accountability. The reality is that the 1959 declaration, as adopted by Lagos State, outlined a rotational system among recognized houses, and subsequent reviews have affirmed inclusivity, not exclusion as you imply.
Speaking of reviews, you tout the W. P. Kalio Commission of Inquiry, which recommended two ruling houses: Oreshemowo and Akinniwa. But was this recommendation ever fully implemented? The answer is no—it remained a proposal amid ongoing disputes, and later declarations expanded to reflect the community’s historical realities, including five houses: Orese (Oreshemowo), Ladega, Idowu Ajanaku, Salako Atobatele, and Aniyera. If the Kalio Commission’s findings were so sacrosanct, why weren’t they enforced during the interregnum you reference? Your selective invocation of this commission ignores how it was superseded by practical governance and legal validations.
You label declarations as “fraudulent” and “fake,” yet what about the government declarations used to install Oba Akilo from Oreshemowo and the late Oba F. Oresanya from Ladega? Were those fraudulent too? By your logic, they must be, since they operated under similar frameworks. That’s an insult to the entire community that their past Obas were fake and fraudulent. Oba Akilo’s ascension in 1975 ended a 15-year interregnum precisely because the state recognized the need for stability through established declarations. Oba Oresanya’s reign followed suit. Meanwhile, the Otunba of Ijede title who doubles as the supreme head of Ajede royal descendants is a title being given to the next ruling house and the person of Chief Adedayo Aba-Ajanaku from the Ajanaku Royal family was installed, gazetted and holds the position to date without any litigation considering such position. Your hypocrisy in cherry-picking which declarations are “fake” exposes your bias— these installations were lawful and celebrated, not contested as impostors.
On the court matters, your account is a masterclass in misinformation. The suits were indeed consolidated initially, but the court rightfully deconsolidated them to address distinct issues: one on intra-family rights within Ajanaku (male vs. female lines), and the broader challenge on ruling house legitimacy, where Oreshe and Aniyera pushed for only two houses. The trial judge proceeded judiciously, delivering a judgment in the Ajanaku suit declaring Mr. Kazeem Amusa the winner over Hon. Saheed Adefarasin Hassan. While an appeal on deconsolidation was pending, the process moved forward as required by law. Steps to enthrone the next Oloja of Ijede were progressing smoothly until the Shookun matter emerged, prompting the Ikorodu Divisional Chieftaincy Council to intervene for mediation. To the surprise and dismay of many, you and your cohorts responded with abuses and vitriol against this respected council, undermining efforts for peace.
For the record, the Babajide Olusola Sanwo-Olu-led Lagos State Government, alongside the Ikorodu Divisional Chieftaincy Council, has every right—and indeed the duty—to mediate and resolve this impasse. The stool has been vacant for 13 years, stalling development in Ijede. Their interventions align with the laws of Nigeria and Lagos State, emphasizing rotation, inclusivity, and community consensus. Accusations of “21st-century colonization” or undue interference from Imota and Ikorodu are baseless paranoia. These are sister communities in the Ikorodu Division, bound by shared history, and their involvement stems from a desire for harmony, not domination. Your Recall of the Conference of Leaders during Oba Oyefusi’s reign, where rotation was affirmed without interference is deceitful—why twist that into a narrative of superiority?
Your attacks on the Ajanaku family, calling the Oba-elect’s representations “unlawful and contemptuous,” ignore the court’s affirmation of his position. There is no “Oba-elect” hoax; the process is guided by law, and donations or support from entities like Egbin Thermal Station reflect community goodwill, not misrepresentation.
The Obaship is sacred, not to be weaponized for personal vendettas. Government involvement ensures fairness, not the chaos you fear. The Odofin title’s recognition of only Oreshemowo and Akinniwa doesn’t negate Ajanaku’s historical integration, nor does it bar entry to the Ajede groove for rightful descendants. Your reference to the Oba of Ibefun’s visit and alleged statements was well established as the Ajanaku family has never denied their patrimony to the town.
In conclusion, this stool cannot be “stolen” because it belongs to Ijede’s people, governed by law and tradition. Your statement reeks of desperation from one who claims descent but sows division. We are not bastards, as you crudely put it—we are a community seeking justice and the rightful Oloja has emerged for Ijede’s progress. The public deserves facts, not fiction from a failed advocate.
M.A Aba-Ajanaku, writes from Ijede
