The K1 Controversy and the Lesson Ogun West & Central Must Not Ignore
When the Fusengbuwa Ruling House of Ijebu-Ode publicly rejected the royal lineage form submitted by the legendary Fuji icon, K1 De Ultimate, many saw it as a cultural drama. But for careful observers, it was more than that. It was a masterclass in integrity, verification, and the courage to protect a heritage, no matter who is involved.
Despite K1’s stated ancestral connection to the Setejoye Family Unit of the Jadiara Ruling House through his father, Adesanya Anifowoshe, the Fusengbuwa family took a firm stand. In the statement signed by its head, Abdulateef Owoyemi, the family highlighted glaring irregularities:
• The submitted form was not signed by the authorised Family Head.
• The individual who signed it, Omoba Adetayo Abayomi Oduneye Eruobodo, was confirmed not to be a registered member of the Jadiara Royal House.
• Their investigations produced no evidence linking K1 to the Jadiara or Fusengbuwa Ruling House.
The conclusion was unequivocal:
K1’s lineage form was null, void, and of no consequence.
To them, heritage is sacred. A family lineage form is not a mere administrative document—it is a firewall against imposture, a safeguard against what Yoruba elders call:
“Ile tí ń tọ́, kì í fẹ́ kí ọmọ àlè r’áyè wọlé.”
A house that stands firm will not allow impostors to slip in.
So they demanded what every true contender to the throne must provide: Seven generations of verifiable ancestry. Not sentiment. Not fame. Not money. But Facts.
THE POLITICAL QUESTION OGUN WEST AND CENTRAL MUST NOW ASK
The decisiveness of the Ijebu royal family throws a long, unavoidable shadow over the politics of Ogun Central and Ogun West—especially with the rise of a certain political “returnee” whose sudden claim to Yewa ancestry conveniently emerged when the ambition to become governor became ripe.
For decades, he had been a card-carrying political actor with no reference to Yewa roots. Then suddenly, when power beckoned, the story changed. He became “Yewa-born.”
Yet, legitimate questions remain unanswered:
• Where exactly is his family compound in Yewa?
• When did his father or grandfather leave the town?
• Where are the genealogical links—at least four generations deep—needed to silence doubts?
Instead of answers, we saw deflection. And when the “Egba-lo-kan” mantra became politically fashionable, another miracle happened: He traced maternal lineage to Ogun Central.
Just like that.
But the people stopped talking. Consciences got quieter. Incentives became louder. Money began to speak a language more fluent than truth.
SO, WHAT EXACTLY IS THE DIFFERENCE?
This comparison leads to uncomfortable but necessary questions:
• Do the Ijebus truly hold themselves to a higher standard of integrity on matters of heritage and identity?
• Why does Ogun West repeatedly become a playground for political adventurers who remember their roots only when power is at stake?
• Are Ogun Central and West short of credible, grounded, well-rooted candidates?
• Why are the righteous keeping quiet, even when the silence is costly?
The Fusengbuwa family did not disrespect K1 – They respected their crown.
They were not fighting a celebrity – They were defending a lineage.
And if tomorrow K1 presents irrefutable proof, he will walk proudly into that palace with his head held high — and the ruling house will also feel proud that they demanded due process.
BUT IN OGUN POLITICS… WILL WE SAY THE SAME?
Will the political leaders of Ogun West and Ogun Central ever demand such rigorous verification before embracing anyone who arrives with money and incentives?
Will our institutions ever insist on truth before politics?
Or will we continue allowing “outsiders” to reinvent themselves as indigenes simply because they come bearing gifts?
Time will tell.
But history will not forget.
Hon. (Chief) Olalekan A. Shoyinka (AYINLA EGBA),
Convener, United Premier Movement, Abeokuta.
