There are moments in Nigerian traditional politics that feel like someone cracked open a sealed room and let in fresh air, mixed with sudden heat. The announcement, in early December 2025, that Wasiu Ayinde Marshal, known widely as KWAM 1 or K1 De Ultimate, had formally stepped forward as a contender for the Awujale of Ijebuland throne created exactly that kind of atmosphere. Some people gasped, some laughed in disbelief, some nodded as if this was always possible. What everyone agreed on, though, was simple, the news meant things would never return to how they were before the throne of the late Oba Sikiru Kayode Adetona entered a wide open transition.
This article walks the reader through the selection process KWAM 1 is about to face, what the rules say, what the elders expect, what the competing princes are arguing, and where the real pressure sits behind the calm official statements. The dates are real, the cultural environment is known, and the tension already spreading through Ijebu towns is not the kind of thing you can invent. It is living history, passing through people with blood and memory.
We will move slowly through each corridor of the story, so nothing is rushed and nothing is detached from the truth of December 2025.
The Real Gist Behind The Tension
Every royal succession speaks two languages. One is calm, official tradition that insists everything is straightforward. The second is hidden tension, flowing like underground water. The Awujale stool occupies one of the most respected positions in Yoruba traditional hierarchy, and the throne always pulls more weight than outsiders realise. When the Fusengbuwa Ruling House opened the window for eligible princes to submit their interest letters, the process was supposed to be predictable. Names from known lineages would step forward, the elders would begin verification, the Ogun State Ministry of Local Government and Chieftaincy Affairs would be formally notified, and nobody expected a cultural celebrity to join the contest.
KWAM 1 changed that script on 3 December 2025. He delivered a letter that carried both confidence and cultural history. In that letter, he described himself as a bona fide son of the Fusengbuwa Ruling House, tracing his bloodline to the Oba Jadiara descent line. He reminded the family of his long service to Ijebu culture through music, his national honour Member of the Order of the Niger, given in 2022, and the traditional titles bestowed on him by the late Awujale in 2023 as Olori Omo Oba and Otunba Afidipotemole of Akile Ijebu. He did not claim entitlement, he claimed eligibility.
That alone shook the room, but the thunder came after.
Why This Throne Contest Feels Different
Traditionalists within the ruling house were not silent for long. On 4 December 2025, a well known prince from the Olufadi and Obalenfa descent line, Prince Olawale Adeyemi, released a public statement. He argued, without hesitation, that the first line with the ancestral right of first consideration must be the Olufadi and Obalenfa branch, because they trace directly to the earliest male line of the Fusengbuwa dynasty. His statement did not call KWAM 1 unqualified. It called him secondary to ancestral priority.
This clash between eligibility and priority is what makes 2025 special. Normally, royal battles happen quietly in parlour rooms, under the guidance of old notebooks containing genealogical diagrams written long before Nigeria gained independence. But now the public is watching. Social media is echoing. Generations that grew up dancing to KWAM 1 songs are talking about lineage and custom in ways they never cared about before.
In short, the contest escaped the palace walls.
The Paperwork That Sounds Simple But Is Never Simple
When the Fusengbuwa family elders acknowledged the receipt of KWAM 1s letter, they also issued him two documents. The first was the House Linkage Data Form, which is the genealogical form every aspiring prince must fill to establish his roots. The second was the Obaship Application Form, the official expression of desire to compete for the stool. These forms had a deadline initially set for 5 December 2025 at 5 pm. After internal discussions, and subtle pressure from extended family members, an extension was granted till 10 December 2025.
This looks like a small administrative detail, but among insiders it signalled something deeper. Any time a ruling house extends an application deadline while contest is active, it usually means the family anticipates more names joining, or that the internal discussions are not harmonised yet.
For KWAM 1, the extension benefits him. He will need to gather ancestral documents, family testimonies, written genealogical accounts, and verification letters if required. Everything he submits will be weighed by an inner circle of elders whose memories stretch across decades, and whose authority is almost impossible to question.
Inside The Real Screening Process – Meaning The Parts Outsiders Never See
The selection of an Awujale does not happen the way regular citizens imagine. It is not a competition of speeches or public debates. It is a long study of ancestry, character, service, personality, and silent loyalty to the land. The elders in the Fusengbuwa Ruling House do not sit around picking favourites lightly. They start with ancestry. That part alone is a world of its own. The family elders responsible for screening will cross check every line claimed by each contender. If KWAM 1 says he is from the Oba Jadiara descent line, they will check how many generations connect him to that line. They will check whether the connection flows through male blood, which is the strongest ground under Ijebu custom, or through maternal lines, which still count but with different weight.
After ancestry, the elders consider community service. In that regard, KWAM 1 is not lacking. His lifelong cultural contribution to Ijebu identity is widely acknowledged. He promoted Ijebu heritage around the world, he stood with the late Awujale on numerous public occasions, and he used his fame to push Yoruba cultural memory into global spaces. But cultural contribution is only one pillar. The elders also examine personal discipline, public reputation, family history, and how much peace the person can bring, rather than tension.
The process is slow. It is deliberate. It is not designed to favour external influence. It is designed to protect continuity of the Oba lineage.
The Moment The Elders Sit Down With Your Name On The Table
There is a particular meeting, usually held privately, without cameras or officials. This is where names are read out, and elders speak honestly about each contender. It does not matter if the contender is wealthy or famous. Elders do not rush words, and they do not forget old family narratives. When KWAM 1s name arrives on that table, the elders will debate the authenticity of his lineage connection. Some will support him based on what they know of his father side. Some will argue that the Olufadi and Obalenfa line still deserves first recognition. Some will raise concerns about public perception. Others will mention that the late Awujale respected him enough to grant high traditional titles, which already situate him near the palace.
This meeting might last hours. It can repeat across different days. Nothing is concluded until the room feels balanced.
The State Government Stage: Where Everything Gets Formal
The Ogun State Government does not pick kings. However, the Ogun State Ministry of Local Government and Chieftaincy Affairs has the legal duty to certify that the process followed correct custom, and that no manipulation occurred. Once the ruling house finishes screening and nominates the final candidate, the local government in Ijebu Ode forwards the name to the ministry. The ministry then issues formal approval, or queries the process. This state approval step is always political, even when it claims neutrality.
If KWAM 1 makes it to the final shortlist, his name will be examined under both tradition and state law. No one can wave away his public fame, but the ministry does not rule based on fame. They look at documentation. They look at order. They look at peace.
The Rival Princes Who Also Want The Crown Even If They Talk Soft
There are always more contenders than the public hears about. For the Awujale stool, especially after a respected king like Oba Sikiru Adetona passes, the silent rush becomes intense. Princes from multiple segments of the Fusengbuwa family begin activating family lines, calling elders, preparing documentation, and tracing their own ancestry. Some princes claim deeper male line descent than KWAM 1. Some come from branches that historically produced Awujales in earlier centuries. Some have held local titles for decades, waiting for this opportunity.
These princes may not have fan bases, but they have lineage strength and strong support from certain family clusters. They may not release public statements, but behind closed doors their supporters push strongly for recognition.
This is the contest KWAM 1 is stepping into. It is wide. It is deep. It is old.
Why KWAM 1s Cultural Weight Still Matters In A Traditional Contest
It is easy to assume that, because he is a musician, he has no special advantage. That assumption is incomplete. The late Awujale respected him, and gave him significant titles that indicate community trust. His national honour Member of the Order of the Niger signalled state level recognition. His career shaped Yoruba music to the point where his voice became a cultural memory for more than two generations. Elders appreciate influence, even if they do not say it loudly. An Awujale must be able to engage government leaders, traditional rulers, international guests, and cultural bodies. KWAM 1 already knows that world. That familiarity counts.
Still, tradition is not a popularity contest. His cultural weight can open the door but cannot carry him across the threshold without solid lineage anchoring.
The Part No One Says Publicly – The Silence That Decides Everything
I will tell you plainly. The Awujale selection process has a silent stage. After screening, after internal debates, and after verification, there is usually a long quiet period where elders sit with uncertainty. They reflect on who can hold the throne without fracturing the family. They consider which contender can calm the lineage disputes, not worsen them. They consider which name will carry respect across Ijebu towns without raising suspicion of political manipulation.
This silent moment is where decisions truly form. It might last a week. It might last two. Elders speak less. Observers watch body language. And no one can predict where the final clarity will land.
What Happens If KWAM 1 Passes The Screening Stage
If the elders conclude that his ancestry holds, if the forms are verified, if they agree that his cultural contributions strengthen his eligibility, and if they believe he can bring unity, then his name moves to the final stage. At that point, the ruling house will nominate him officially. The local government will transmit the name to the state. Once state approval comes through, preparations for coronation begin. That scenario would shock many people who still see him as a musician first and a prince second. But these things have happened in other Yoruba kingdoms. Modern figures have become kings when their ancestry supported it.
If KWAM 1 reaches this stage, Ijebu Ode will enter a historic chapter.
What Happens If He Is Screened Out
The elders may still conclude that the Olufadi and Obalenfa line, or another male line descendant, should take first position. If that happens, the ruling house can respectfully reject his application while acknowledging his contribution to Ijebu cultural history. That outcome will not reduce his cultural stature, but it will close the royal door permanently for this cycle, because the ruling house cannot pick two. One stool, one name.
The Emotional Weight Of The Throne That Outsiders Often Underestimate
To the casual observer, this looks like politics or popularity. To Ijebu people, it is a deeply emotional moment. The Awujale throne carries ancestral memory. Oba Sikiru Kayode Adetona ruled for decades with a calm authority that shaped Ijebu identity in the modern era. Anyone stepping into that throne must be a bridge between the old and new. They must speak the language of tradition while understanding the complexity of modern Nigeria. KWAM 1 fits part of that description. Other princes fit other parts.
This is why the elders must weigh carefully. The throne is permanent. Whoever ascends becomes the memory of this generation.
The Countdown To Decision Day
As the forms close, as family meetings intensify, and as genealogical documents move between hands, Ijebu land enters a quiet kind of suspense. Everyone already knows the names, even if the list is not public. Everyone knows that KWAM 1 has shifted the emotional temperature around the stool. Every conversation in Ijebu Ode markets, in Ago Iwoye streets, in Sagamu gatherings, and in Lagos homes with Ijebu roots circles back to one question.
Is the musician prince truly eligible, and will the ruling house allow a cultural giant to become a traditional ruler of such weight
The answer will not come loudly. It will arrive the traditional way, through subtle confirmation first and official announcement later.
Final Reflection: For A Moment Bigger Than One Man
The Awujale selection of 2025 will be remembered as a turning point, whether KWAM 1 wins or not. If he wins, it becomes a story of how modern cultural relevance intersected with traditional lineage to produce an unusual but legitimate king. If he does not win, it becomes a lesson in how powerful tradition remains, even in a world shaped by global fame.
Either way, the throne will find its rightful occupant. Elders will make their decision. The Ogun State Government will stamp the final endorsement. And the legacy of Oba Adetona will guide the next ruler of Ijebu for many years to come.
The story is not finished yet. But the screening process is already in motion, and every step KWAM 1 takes now is inside history, rather than outside it.
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