The
ancient Iruland has continued to wobble through her multi-faceted challenges,
and one of the issues involved the alleged hijacked throne of the ancestral
Oniru, by an individual from the Abisogun ruling house.
The
current strife in the ancient town is majorly about the imbalances in terms of
the sense of belonging nursed by the ruling houses in the delicately structured
declaration that has been conserved by the founding fathers of Iruland, a
situation that’s necessitated the allegation for marginalization and the call
for a review.
The
Ogunyemi ruling house has been short-changed over the years on account of the
prism ascension to the throne, which was sequenced in turn as Akiogun comes
first and Ogunyemi comes second. The Abisogun, going by the 1993 declaration,
comes third.
Being
one of the most organized towns in Lagos State, there is a laid down
declaration that regulates succession sequence to the stool of Oniru; a
unanimously established document that is meant to be followed by every royal
blood of Iruland.
The
Lagos Island Local Government Chieftaincy Committee, having the interest of all
the ruling houses represented, established the declaration and was duly signed
by His Royal Majesty, Oba Adeyinka Oyekan II, the past Oba of Lagos and the
Governor of Lagos state at the time, Sir Michael Otedola. The declaration was
later registered by the Ministry of Local Government later that year.
The
section 1 of the Declaration established identities and a number of the Ruling
Houses in the Oniru Chieftaincy Family to include the Akiogun, Ogunyemi and
Abisogun.
Secion
2 of the Declaration specifies the order of rotation in which the respective
Ruling Houses are entitled to provide candidates to fill the successive
vacancies in the Oniru Chieftaincy as follows: Ogunyemi, Abisogun and Akiogun.
When
Chief Yesufu Abiodun Oniru joined his ancestors, and there was a need to select
another leader, it was then that the entire ONIRU ROYAL FAMILIES agreed to have
a declaration which we regulate Ascension to the throne without future crisis.
Following
section 5 of the declaration, however, when the ruling house whose turn is to
provide a candidate to fill the vacant stool of Oniru fails to do so, and there
is more than one ruling house, the next entitled ruling house would be called
upon. This is embedded in the registered declaration.
So
in 1993, OGUNYEMI RULING HOUSE received a public notice from ETI OSA LOCAL GOVT
asking them being the next in line ruling house to provide a candidate, they
held a meeting and the minutes of the meeting was sent to the local government
where it was declined by not having a candidate as at then,
ETI OSA LOCAL GOVT,
again notified ABISOGUN RULING HOUSE, being the next entitled that, OGUNYEMI
RULING HOUSE had declined and according to the regulations they are next
entitled.
They
also held a meeting and minutes of their meeting was sent to the local
government, in which they also declined based on the enormity of the office. It
is pertinent to know that when the two Ruling houses declined, it was then that
ETI OSA LOCAL GOVT had to notify the 3rd Ruling house which is AKIOGUN.
It
is evidently proven in OGUNYEMI RULING HOUSE, press release and it was aired
for the purpose of clarity on 11/02/2020 and this was sent to all the appropriate
office for their perusal and response. There are also indications that Gbolahan
Lawal’s underserving imposition as the Oniru of Iruland by the Governor of
Lagos State was blatantly rejected by the Abisogun family.
The
family had in a protest staged in June 2020, claimed that Lawal was neither a
members of their family nor qualified to be the Oniru. They called on the
federal government to prevail on the Lagos State government to reverse Lawal’s
installation as Oba.
The
head of the Omowunmi Abisogun Oniru ruling house, an 88-year- old Alhaji
Surajudeen Durosinmi, claimed that Gbolahan Lawal, was imposed by the Lagos
State governor, as the new Oniru for motives best known to him and his
cacophony of plotters.
The
entire Abisogun ruling house made clear of their unanimous rejection of
Gbolahan Lawal, discrediting his Obaship as a brazen desecration of tradition,
and suppression of the clear extant laws of the land in respect of the
procedures for choosing a new king.
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