Where are the all knowing traditional rulers (ruiners)?
Gbadebo Oladosu
Solidarity visits: Chains on royal feet?
From Babangida, Shonekan to Abacha, the royal solidarity visits to state
house made waves. With Abubakar, it seems that chains hang on traditional
rulers’ feet, writes John Nwokocha
UR royal fathers have turned around to make a complete ass of
themselves and they have found a willing rider in the military
government" Dr. Elo Ibagere.
Ibagere, a lecturer at the Delta State University, Abraka, recently cast
a retrospective assessment of Nigeria’s natural rulers’ romance with any
government of the day. And among other contempts for what is now described
as unroyal behaviour of some traditional rulers, he holds the view that
the traditional institution has become swallowed up by a decaying
socio-political system, in which the royal fathers now shed their toga of
fatherhood while clothing themselves in a robe fit for loyal errand boys,
to do nothing else than enhance the perpetration of those policies that are
obviously anti-people. He is not the only one with this opinion. Many
people have been quite critical of the traditional institution
with respect to strange actions of the royal fathers in the unfolding
drama of the subsisting political dispensation, with the cancellation of
a presidential election held on Saturday, June 12, 1993. Indeed, since the
June 12, twists, many traditional rulers have been both vocal and visible
as never before in the post colonial Nigeria, so much, to beget agust
against the monarchy in several quarters. It is not because this class of
Nigerians are politically conscious now, more
than before, as history would confirm.
Nor it is sacrilegious for traditional rulers to be interested in
socio-political status-quo. But because their behaviour in this regard is
akin to sycophancy, and are swayed to any direction the wind of fortune
blows. Yet worst of all these, they mortgage the political belief of
their subjects. To be noticed, these rulers have been vocal on the issue of
June 12 which has remained a subject of heated debates in the land even
beyond the frontiers of the borders. Apart from offering
themselves for errands, they lobby one regime after another for
political appointments for their children, relatives and close friends.
They are simply self-serving, an attitude which many palace watchers link
to traditional rulers’ alignment with government against their subjects.
But if anyone is still in doubt about this, that will be cleared with
sufficient mention of some actions of the traditional rulers. An
established paradigm was the collective canvass by the traditional rulers
for Gen Sani Abacha, former Nigerian Head of State and Commander-In-Chief
of the Armed Forces to transmute from military to a civilian President,
shortly before the later passed away. Led by their spokesman, Alhaji
Mohammed Maccido, the Sultan of Sokoto, the traditional rulers joined
other categories of the Abacha campaigners. And like other groups, they are
agreed that Abacha was the best thing that had ever happened to Nigeria.
Aside from telling Abacha so in attempts to convince him as to why he
should sit-tight on Aso Rock, the rulers mounted a vigorous public campaign
meant to convince their
subjects. But before their new found love for Abacha the royal fathers
had been in public view way back in the dying days of Gen. Ibrahim
Babangida, Nigeria’s erstwhile Head of State. After the annulment of June
12 presidential election, a group of traditional rulers had been invited
to Aso Rock. To them, reasons were offered why the government took the
annulment option. Thereafter, the rulers would disseminate same to their
subjects and also canvass supports for government’s action. The
traditional rulers were not the only group chosen for this purpose. Opinion
leaders, interest groups and influential elites were summoned to Aso
Rock. They were brought face to face with facts about the cancellation.
Perhaps, for want of adequate evidence, they rejected the role. But the
traditional rulers would not. Instead of not accepting to circulate the
message on why the cancellation was noble, they jumped at it, went a step
further to
overblow the information. For this alone, the traditional rulers
received a handsome reward. This seems to open the vista for a cordial
relationship between the traditional rulers and the government. Similarly,
the gate of easy fortunes was flung open for them.
When Abacha hijacked the reign of power from Chief Ernest Shonekan’s led
Interim National Government, the royal fathers were among the first group
of Nigerians to pay solidarity visits to him. They pledged their
unflinching loyalty and support for the Abacha government. In return,
they were directly or indirectly co-opted in government. From among them
consequently, the government sought solutions to some notty political
issues. Because they are handy, the government earned higher degree of
patronage of this tribe of Nigerians, perhaps more than any other regime in
the history of the nation.
The said regime is replete with evidence of the cultural rulers
involvement in prominent engagements. When the whole world turned against
Nigeria in the event of the hanging of environmentalist activist, Ken
Saro-Wiwa and eight of his Ogoni Kinsmen, Abacha found the rulers useful.
A committee of 50 "wisemen" was constituted. In its ranks were venerated
natural rulers. The Committee’s mission was to explain to the world that
government’s decision was a popular
one. And consequently launder the nation’s image. The inclusion of
traditional rulers in the committee was to dress it in a garb of popular
opinion. But that impression could not register. Rather than stop the
clamour for sanctions against the nation mainly from the US more
sanctions were added to the existing ones. Indeed the purpose was not
achieved. But the confidence reposed in the royal rulers was not reduced.
In the Constitutional Conference midwifed by the same regime between
1993 and 1994, traditional rulers were among the government’s nominees.
The romance outlived the span of the constitutional conference. Rather than
fade away, the love increased. A National Elders Committee was
established by the government. Although chaired by the Minister of
Federal Capital territory, Abuja, Lt Gen. Jeremiah Useni, traditional
rulers dominated membership of the committee, which primarily served as
government’s think-tank on matters demanding cultural approach.
Only last year, precisely on October 1, a 25-member committee was again
constituted. This time, the committee was to review the chequered
condition of higher education in Nigeria with a view to improving its
future. The committee was headed by Etsu-Nupe, Dr. Umaru Sanda Ndayako.
When last year also, the Academic Staff Union of Universities (ASUU)
tangled with the Federal government, services of the traditional rulers
were quickly employed. Vast in traditional method of resolving disputes
the royal fathers saw an ample chance in making their impact felt by the
academic community. However, it turned out a negative impact, with
allegation against the royal fathers of exploiting ethnic and other petty
factors to divide the ranks of the university teachers. Evidently, some of
the rulers immediately summoned ASUU executives in their domain with
military insolence. The union executives were ordered to suspend the
strike unilaterally.
The traditional rulers have their colleagues in large number as members
of Vision 2010 committee, an economic council established by the late
Abacha. They included Alhaji Mohammed Maccido, the Sultan of Sokoto, the
Ooni of Ife, Oba Okunade Sijuwade, Shehu of Borno, Alhaji Umaru Mustapha
Ibu El-Kanemi, Oba of Benin, Omo N’oba Nedo Uku, Akpolokpolo, Obi of
Onitsha, Igwe Ofala Okechukwu Okagbue, Emir of Gwandu, Alhaji Mustapha
Jokolo, Emir of Kano Alhaji Ado Bayero, Etsu-Nupe, Olu of Warri Ogiame
Atuwastshe II, Tor Tiv, Orchivingh Dr. Alfred Akawe Torkula, Akarigbo of
Ijebu Remo, Oba Adeniyi Sonariwo and the Oba of Ogbaland, Chukwueme Obi.
On the face of it, the degree of trust in the cultural rulers is
expressed in the enormity of assignments trusted on them but viewed
critically the rulers are being thoroughly manipulated against the backdrop
of the willingness of most of them to be drawn into the murky water of
Nigerian politics. Not surprisingly, this is affecting the entire
institution in no small measure. Not a few people hold the institution in
contempt these days.
Long before the change in attitude by these rulers such contempts would
be regarded as sacrilege. But then, those were the era when some actions
of the traditional rulers in the present day were culturally forbidden.
Unguided public utterances is one of such taboos. Similarly, taboos of
various sorts surrounded virtually everything about them. This shot the
king into a realm of sanctity. But unfortunately all the sacred attributes
have begun to thin out as many hitherto,
unbroken norms have given way to untraditional adventures. Quite unlike
in the past, Nigerian monarchs today have aligned with the government,
and are used to actualise some oppressive policies of the government.
The tribe of born-again traditional rulers as they seem to have
everything against the old order. Why they tend to alienate themselves
from their subjects on the one hand, and on the other establish a firm foot
in military government could be understood against the background of the
accruing benefits. Today many traditional rulers live in stunning opulence.
They ride in a motorcade of expensive cars. Quest for materialism
evidently is the syndrome, while ascetic spirituality has been brushed
aside. But that is the stark contrast. when they sound vocal their motive
is not far-fetched. If not to draw attention to their relevance to
socio-political questions especially at crisis times even as they have no
defined constitutional roles, it is to seek higher positions in the
prevailing polity and ultimately amass wealth. So when the
opportunity comes calling these rulers are happy for it. On many
occasions they went under the guise of paying homage to an incumbent head
of state. Such was the case when the news of an alleged coup against Gen
Sani Abacha was broken to the Nigerian people last December.
Soon after the December 21, Lt Gen Oladipo Diya led coup was announced,
the royal fathers were falling over themselves to get to Aso Rock on a
solidarity visit on Abacha. That was after they had variously condemned
publicly the attempt to overthrow the Head of State.
The rush to Abuja of course, was to ensure that Abacha reckoned with
their position on the matter. Indeed, they received adequate audience.
Expectedly, they played a prime role when government needed to prove the
allegation beyond doubts to the public. The rulers were among Nigerians
privileged to watch the coup on video and audio tapes.
They were later to tell their subjects the facts of the matter. Some
would not wait until they return to their domain. Right there at Aso Rock
they passed judgement on the coup plotters. For them, the plotters do not
deserve to live. Next to this scenario was a dramatic turn around to
plead for clemency for the convicted coup plotters. Perhaps for fear of
reprisals from the people the traditional rulers organised themselves under
the aegis of Reconciliation Committee. In May, they met and resolved to
carry their message of mercy on behalf of the coup plotters to Abacha.
Incidentally, that was the last to be heard about them till this moment.
Suddenly, the traditional rulers are silent. Even when Abacha died
on Monday. June 8, surprisingly, they did not troop out for condolence
visit, neither have they displayed the usual solidarity to the new Head
of State. It is unlike the royal fathers to keep silent in the midst of
emerging events since June 8. Why the traditional rulers are turning a
new leave is as puzzling as it could not be established. But whether or not
they would break their silence sooner or later is a different ball game.
For now their past actions have drawn a flake of
criticisms. Not happy with the behaviour of the rulers in romance with
military regimes is Olusegun Adeniyi. A keen observer of the exalted
palace controllers, Adeniyi, alluding to the video show of the coup
plotters shown to the traditional rulers and their subsequent statements,
recalls that "in traditional societies like that of the Yorubas whose
Obas have been pronouncing Fatwa on the plotters, the elders who hears one
side of a case and declares his judgement is considered a wicked one
(agbas osika)" He regrets that royal fathers who normally should pursue
justice and fair play have become ready tools for legitimising
illegality. In the same vein, Rev Father George Ehusani of the Catholic
Secretariat, Lagos frowns at the attitudes of these rulers.
He surmarises their actions as carrying sycophancy to a ridiculous
extent. But unknown to them, while doing so, "they play into the hands of
the ruling force which now regard the traditional institution as the second
estate of the realm."
Similarly, according to Ibagere "royalty has forfeited its highly
esteemed position which had hitherto symbolised tradition and
leadership." Also, traditional rulers have been alleged of debasing,
instead of upholding high moral values.
The ignoble deposition of the former Sultan of Sokoto, Alhaji Ibrahim
Dasuki amply illustrates Ehusani’s argument, that the royal fathers
judging by their attitude, are at whims and caprices of the head of state.
Another was the Asagba of Asaba, Professor Chike Edozien, suspended twice
from office.
For all of these, and sometime physically assaulted. Take for instance,
in 1993, the Ooni was attacked by students of the Obafemi Awolowo
University (OAU), for his position on the June 12 annulment. The angry
students think that Ooni does not favour the clamour for revalidation of
the annulment. When in 1995 Alhaji Halim Kawu, the Emir ro Lafiagi was
accused of indifference to the death of a Yoruba farmer suspected to have
been killed by Fulani herdsmen, Kawu was chased out of his palace by the
people. In Niger state, Alhaji Awwal Ibrahim former civilian governor of
the state was disgraced as he attempted at getting himself coronated as
the Emir of Suleja. Amidst crisis he was enthroned, dethroned and banished.
With all these, the long years of sacrosanctity in which kingship
was shrouded is clearly paving way.
:-)
Ayodele Ayetigbo
Titled "The Elephant, Tortoise, and 1998 elections," Ganiyu Jaiyeola,
On Sat, 14 Feb 1998 22:11:32 EST, writes:
The call this week by the "membership of the traditional rulers forum" for
General Abacha
to be a candidate in the 1998 presidential elections is an insult to the people
those rulers preside over and, indeed; it is a very serious insult on all
Nigerians. Abacha should ignore the request of those
tortoises.
Those "rulers" should really perform their traditional roles and provide guidance
to their
various localities. They should stop their "sokugo" trips to Abuja every now and
then to pledge "support". What's wrong with these "rulers"? A traditional ruler
has no business interfering in an election.
One can understand their problems which clearly points to self-preservation. For
example,
the deposed Sultan of Sokoto, Alhaji Ibrahim Dasuki, is alive, well, and still
very angry. He
was deposed by Abacha. He is waiting for the day he would regain the throne. The
current
Sultan have good reasons to be nervous. Some of the other rulers are also
full-time
business men courtesy of military contract droppings. They all want to preserve
their
privileges.
Those calling on General Abacha to contest the 1998 presidential elections are
his worst enemies. They are all tortoises trying to entice the elephant to his
death. I hope Abacha ignores them. The future of Nigeria is going to be at stake
at the 1998 presidential elections. General Abacha will make a big positive mark
in the history of Nigeria if he delivers on his promise to have a civilian
president in 1998 and return the military to the barracks. Nigeria is bigger than
any individual or group.
General Abacha owes it a duty to Nigeria to secure a future for Nigeria.
.......................
Gbadebo Oladosu wrote:
> Solidarity visits: Chains on royal feet?
>
> >>> June 8, surprisingly, they did not troop out for condolence
> visit, neither have they displayed the usual solidarity to the new Head
> of State. It is unlike the royal fathers to keep silent in the midst of
> emerging events since June 8. Why the traditional rulers are turning a
> new leave is as puzzling as it could not be established. But whether or not
> they would break their silence sooner or later is a different ball game.
> For now their past actions have drawn a flake of criticisms. Not happy with the
> behaviour of the rulers in romance with military regimes is Olusegun Adeniyi. A
> keen observer of the exalted
> palace controllers, Adeniyi, alluding to the video show of the coup
> plotters shown to the traditional rulers and their subsequent statements,
> recalls that "in traditional societies like that of the Yorubas whose
> Obas have been pronouncing Fatwa on the plotters, the elders who hears one
> side of a case and declares his judgement is considered a wicked one
> (agbas osika)" He regrets that royal fathers who normally should pursue
> justice and fair play have become ready tools for legitimising
> illegality. In the same vein, Rev Father George Ehusani of the Catholic
> Secretariat, Lagos frowns at the attitudes of these rulers.
>