The Fijabi Royal Family of Oritamerin, Ibadan, has written to the Olubadan of Ibadanland, His Imperial Majesty, Oba Rashidi Ladoja, rejecting the planned installation of Mr. Saheed Raifu Adelani Olaigbe as Otun Baale of Okoro-Oketunu.
This was as the royal family described the planned move slated for January 31, 2026 as illegal, unconstitutional and traditionally null and void.
Signatories to the petition submitted to the Olubadan of Ibadan for and on on behalf of the royal family are Pastor Atilade Olayiwola Fijabi, Mr Yekini Owas Fijabi, Mr Adesina Olayiwola Fijabi, Mr Femi Adedayo Fijabi, and Mr Akinloye Yinusa Fijabi.
In the detailed petition also made available to journalists on Wednesday, the family insisted that Okoro-Oketunu is historically and traditionally under the ownership and authority of the Fijabi Royal Family, stressing that any chieftaincy installation carried out without its consent has no legitimacy and can not stand.
Tracing its lineage, the family explained that Okoro-Oketunu forms part of the vast farmlands acquired by Babalola, progenitor of the Fijabi Royal Family and father of Fijabi Atilolari, who later became Baale of Ibadan between 1893 and 1895.
According to the family, this account is documented by renowned historian, Reverend Samuel Johnson, in his book History of the Yorubas.
They further stated that Babalola migrated from Ogbomoso with other hunters, including Alade, Layaju, Fadairo, Ogunlola, Ogala, Jagun and Apete, and through conquest and settlement laid claim to several farmlands, including Okoro-Oketunu, Elekuru, Oyalu, Aleru and Onibonla.
The family noted that after Babalola’s death, his son, Fijabi Atilolari, rose from Mogaji to Baale of Ibadan, while his brother, Olojede, later became Aareago of Ibadanland.
Following Olojede’s death, the family was divided into four recognised ruling lineages, namely Oyewusi or Oyelakin, Adisa, Alao and Ajagbe, also known as Emiola.
They recalled that Oyewusi Fijabi, son of Fijabi Atilolari, later became Olubadan of Ibadan between 1948 and 1952, while Chief Ladimeji Adisa Fijabi rose to the position of Otun Olubadan before his death in 2000, insisting that these records leave no ambiguity about the royal lineage.
The family cautioned against what it described as “influence peddlers and gold diggers” parading themselves as members of the Fijabi Royal Family.
The family equally warned that anyone unable to trace their ancestry to the recognised ruling lineages does not belong to the royal blood.
On the Baaleship of Okoro-Oketunu, the family explained that the current Baale, Alhaji Raimi Rufai, was installed in 1989 with the approval of principal members of the Fijabi Royal Family, not as a royal heir but as a caretaker and in recognition of his family’s service to the royal household.
They stressed that his installation followed extensive consultations involving key family elders, including Alhaji Olayiwola Okunoye Fijabi and other principal members.
According to the family, this precedent makes it clear that no installation can validly take place in Okoro-Oketunu without the nomination and consent of the Fijabi Royal Family or its recognised heirs.
Reacting to the current development, the family alleged that some individuals, whom it described as usurpers with no royal blood, are planning to install Olaigbe as Otun Baale without consultation or approval from the family.
It maintained that none of the principal family members or their heirs was involved in the process leading to the planned installation scheduled for January 31, 2026.
“Our position is firm and unequivocal. Any installation conducted on that date at Okoro-Oketunu without our consent is unacceptable, null and void.”
The family disclosed further that letters have been forwarded to the Olubadan of Ibadanland, other key stakeholders in Ibadan traditional affairs and relevant security agencies to forestall any breakdown of law and order.
While urging the people of Oyo State, particularly Ibadan indigenes, to take note of their position, the Fijabi Royal Family said it remains committed to protecting the customs, traditions and heritage of Ibadanland, warning that it would not stand by while such traditions are, according to the family, “trampled upon by opportunists.”
