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| Late Chief S. B. Bakare |
Click 👆 on the image to watch video of the presentation of Otunba Lai Folorunso Oriowo before Owa Clement Adesuyi Haastrup
The Bakare Family of Ijesaland, from the Saloro Orunde lineage, has intensified opposition to the reported nomination of Otunba Lai Folorunso Oriowo as the next Saloro of Ijesaland, describing the move as a breach of long-standing customs and rotational traditions.
In a formal protest letter dated April 7, 2026, addressed to the Owa Obokun of Ijesaland, Oba Clement Adesuyi Haastrup, the family maintained that the Saloro stool is a hereditary chieftaincy title reserved strictly for recognized ruling families under a rotational system.
According to the family, Otunba Oriowo is neither a member of the Bakare lineage nor connected by tradition to the Saloro stool through their family, which they insist is one of the legitimate ruling houses entitled to produce the next occupant.
Providing historical context, the family noted that the late Chief S. B. Bakare of the Saloro Orunde lineage occupied the stool between 1969 and 1989. They added that other eligible families have since taken turns in line with tradition, making it the Bakare family’s rightful turn to nominate a candidate.
The family argued that any attempt to install a candidate outside the entitled lineage would violate customary law and infringe on their vested rights. They stressed that the Saloro stool is not discretionary but governed by strict hereditary and rotational principles, urging the monarch to ensure due process is followed.
They, therefore, called on the Owa Obokun to decline recognition or ratification of the reported nomination and to uphold the Bakare family’s exclusive right to present a candidate at this time.
In a related development, a prominent member of the family, Falilat Olusola Ogunleye, also wrote separately to the monarch, raising concerns over alleged irregularities in the selection process.
Ogunleye, a retired Deputy Commissioner of Police, expressed worry over reports that an individual outside the Bakare family lineage is being considered for the revered traditional title. She reiterated that the stool is governed by established customs and rotational arrangements among recognized families.
She recalled that her late brother, Chief S. B. Bakare, served as Saloro from 1969 to 1989, and emphasized that following subsequent tenures by other families, it is now the Bakare family’s turn to produce the next occupant.
Ogunleye warned that any deviation from the established process could undermine the integrity of the institution and disrupt the traditional order. She appealed to the monarch to uphold due process and preserve the customs of Ijesaland.
Both the family and Ogunleye reaffirmed their loyalty to the throne and their commitment to peace, unity, and the preservation of the cultural heritage of Ijesaland.
The succession process for the Saloro stool has continued to generate interest and debate within the community, underscoring its significance in the traditional structure of Ijesaland.
The Bakare Family of Ijesaland, from the Saloro Orunde lineage, has intensified opposition to the reported nomination of Otunba Lai Folorunso Oriowo as the next Saloro of Ijesaland, describing the move as a breach of long-standing customs and rotational traditions.
In a formal protest letter dated April 7, 2026, addressed to the Owa Obokun of Ijesaland, Oba Clement Adesuyi Haastrup, the family maintained that the Saloro stool is a hereditary chieftaincy title reserved strictly for recognized ruling families under a rotational system.
According to the family, Otunba Oriowo is neither a member of the Bakare lineage nor connected by tradition to the Saloro stool through their family, which they insist is one of the legitimate ruling houses entitled to produce the next occupant.
Providing historical context, the family noted that the late Chief S. B. Bakare of the Saloro Orunde lineage occupied the stool between 1969 and 1989. They added that other eligible families have since taken turns in line with tradition, making it the Bakare family’s rightful turn to nominate a candidate.
The family argued that any attempt to install a candidate outside the entitled lineage would violate customary law and infringe on their vested rights. They stressed that the Saloro stool is not discretionary but governed by strict hereditary and rotational principles, urging the monarch to ensure due process is followed.
They, therefore, called on the Owa Obokun to decline recognition or ratification of the reported nomination and to uphold the Bakare family’s exclusive right to present a candidate at this time.
In a related development, a prominent member of the family, Falilat Olusola Ogunleye, also wrote separately to the monarch, raising concerns over alleged irregularities in the selection process.
Ogunleye, a retired Deputy Commissioner of Police, expressed worry over reports that an individual outside the Bakare family lineage is being considered for the revered traditional title. She reiterated that the stool is governed by established customs and rotational arrangements among recognized families.
She recalled that her late brother, Chief S. B. Bakare, served as Saloro from 1969 to 1989, and emphasized that following subsequent tenures by other families, it is now the Bakare family’s turn to produce the next occupant.
Ogunleye warned that any deviation from the established process could undermine the integrity of the institution and disrupt the traditional order. She appealed to the monarch to uphold due process and preserve the customs of Ijesaland.
Both the family and Ogunleye reaffirmed their loyalty to the throne and their commitment to peace, unity, and the preservation of the cultural heritage of Ijesaland.
However, the Owa Obokun of Ijesaland, Oba Clement Adesuyi Haastrup, has yet to give his approval for the appointment of a new Saloro, leaving the matter unresolved amid growing concerns within the community as the succession process continued to generate interest and debate within the community, underscoring its significance in the traditional structure of Ijesaland.
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