Who picks the
Kakanfo cap?
Several years after
the demise of late M.K.O Abiola, the last Aare Ona Kakanfo of
Yorubaland, the Alaafin of Oyo Oba Lamidi Adeyemi and his cabinet
chiefs are searching for another man who is bold, revered and
dignified enough to put on the armoured title. Deputy Editor Adewale
Adeoye reports
Who will be the next
'war general' of the Yoruba nation? This appears a topical issue
among a large section of people of the SouthWest as it is among the
Oyo Mesi, an age long traditional cabinet associated with the Yoruba
and which primordial western scholars who visited the old Oyo Empire
in time past, once equated with the British House of Lords.
Faced by a sharp
political divide, cultural and moral meltdown and a growing public
disrespect for a largely isolated leadership, the appointment of
another Aare Ona Kakanfo may heal wounds among the Yoruba people, a
prominent traditional ruler in Ogun state who does not wish to be
named told our correspondent penultimate week. He stated that since
the exit of the late Chief Obafemi Awolowo the Yoruba people have been
denied as an intelligent, qualitative and versatile
leadership.'
The position of the
Aare Onakakanfo is crucial in Yoruba tradition and in recent times has
become famous in her politics, with key leaders making stealthy lobby
to pick the position seen as the most powerful of all traditional
titles in the Yoruba enclave.
Royal sources hinted
that former President Olusegun Obasanjo had secretly fought to secure
the title but lost, despite on several occasions inviting the Alaafin
for 'breakfast' over the matter, at Aso Rock, the seat of power in
Abuja.
The former
President's move had been greeted with a mixture of scepticism and
outright condemnation in some quarters. Some critics cite his usual
mood swings, gritty mannerism and contempt for anything that has to do
with his roots. 'Obasanjo never deserved the title. After eight
years in office, the only legacy in Yorubaland for that period is his
private University and library. He did nothing for the Yoruba people.
He abandoned the Lagos-Ibadan, Ilorin-Ibadan and Lagos-Abeokuta
highways. He came to power through those who used him to sustain a
draconian political tradition' an official of Afenifere a pan-Yoruba
concern, told The Nation arguing that Yoruba people would have
resisted his becoming the Kakanfo.
Now that it is
unlikely Obasanjo will ever be the Kakanfo, who else will the Alaafin
pick and of what significance is the title? In a chat with this
correspondent few years ago, the Alaafin had said that he was, by
virtue of his calling, 'spiritually and materially bound' to
defend the interest of the entire Yoruba people adding that it was
customary that as soon as anyone becomes the Alaafin he would be taken
to a sacred temple where he would vow never to betray the Yoruba
people.
Mr Segun Akabasorun,
Vice Chairman of Kosofe Local Government Area in Lagos whose roots are
from Oyo town told The Nation that the choice of Kakanfo by the
Alaafin is usually 'informed by the dignity of the personality,
courage, commitment to Yoruba culture, morality and dignity of the
human person. The person should be someone who had made others, who
had empowered people and who commands the respect of the generality of
the people of the SouthWest.'
In time of old, the
Oyo Mesi had often chosen an Aare at a time of social or (and)
political turmoil or threat of war from foes, with the hope that such
a choice would reenergise the race and reunite floundering spiritual
and physical strength.
Sources hinted The
Nation mid last week that the revered Alaafin of Oyo, Oba Lamidi
Adeyemi who by divine choice is conferred with the right to bestow
such a title, is in a frantic search for a new Aare Onakakanfo, an
ancient and traditional title usually conferred on the most
courageous, fearless and dignified Yoruba person.
'It is true that
the Alaafin is interested in picking the next Aare Onakakanfo. It is
time we have such a person. I'm sure the Oyo cabinet and the Yoruba
people in general recognise the need for the Aare Onakakanfo more than
anything' Chief Biodun Sowumi, the Otun Are of Oyo told The Nation
in a chat last week.
Chief Sowumi said
the title is not for sale but that it would be conferred 'in not too
distant period' on a distinguished Yoruba leader who stands for
courage, dignity, strength of character and commitment to the most
cherished egalitarian custom of the people.
The last Aare
Onakakanfo was the late Chief M.K.O Abiola who died in mysterious
circumstances on June 7, 1998 having been prevented from assuming the
post of the president of Nigeria despite having won the June 12, 1993
election. Before him, the late Chief Ladoke Akintola, former Premier
of the old Western Region, was conferred with the title of Kakanfo
based on his ability to communicate with a rare skill, his dogged
passion for anything Yoruba and his demonstrated love for pious
character that speak volumes about ancient Yoruba powers and
spirituality, royal sources claim.
The enthusiasm to
see another Aare in not too distant future is not restricted to the
royals, as expectations are also high among many Yoruba people who
know about the significance of the post. 'We are watching with keen
interest. This is the time to pick a new Aare Onakakanfo. The Yoruba
nation is in a state of social and political stupor. The race is
declining morally and culturally. The political space is polluted. The
heritage of the glorious years has been lost. We really need a new
Aare Ona Kakanfo that will command respect', Jubril Ogundimu of the
Yoruba Amnesty told The Nation. Late last week his group forwarded a
letter to the Alaafin urging him to pick the Kakanfo. Though such
letters are not compelling, except that it may remind the King that
his vast subjects have the right to poke their noses into customary
matters that affect their essence and being.
Ogundimu said the
Yoruba nation has been 'besieged by reactionary social and political
forces, who have introduced a new culture of election rigging, 419,
drug barons, yahooboys, corruption and the decline of the spirituality
of the people and all that the late Chief Obafemi Awolowo stood for.'
He said the worst is 'that people are being taught that electoral
violence and wealth by all means' are the hallmark of life. He said
with the 'factionalisation of the major Yoruba leadership groups, a
powerful Aare Onakanfo might make a lot of difference by unifying the
people.'
Sources claimed that
the Alaafin would have picked one some three years ago save the
meddling of former President Olusegun Obasanjo.
'He was so
desperate to clinch the title. He invited the Alaafin on several
occasions for breakfast at the State House in Abuja. He wanted to be
the Aare Onakakanfo. He wanted to be the leader of the Yoruba nation.
When he could not lobby the Alaafin, he settled for the position of
Ebora Owu, a lesser title,' a trusted source told The
Nation.
Usually the position
draws the respect and in many instances, fear. A source close to the
Alaafin said the Aare Onakakanfo is the highest title that any Yoruba
man can be bestowed upon. It is the equivalent of a Field Marshal in
the army. There is no other title any one can get after the Kakanfo.
It is the final honour any one could get.
Sources claimed that
the title is usually picked after consultation with certain sacred and
celestial order, and that it involves the presentation of several
names passed on in some cases to the 'heavenly powers' to
choose'. Though in years past, the title was associated with the Oyo
empire, its overwhelming impact on the entire Yoruba nation cannot be
denied. The Kakanfo had dominion over almost all Yoruba territories at
a time in the past extending to far away Togo, Benin Republic and
Ghana.
But what candour
will the appointment of an Aare Ona Kakanfo bestow on a population
ruled by principalities of political parties? Dr Ayo Afolabi of
Covenant Group, a pan-Yoruba concern said the appointment of Kakanfo
has spiritual and cultural significance. 'It's like a people
without leadership. There should not be a vacuum. The appointment of
the Kakanfo will re-enact confidence. It will give the Yoruba people a
sense of pride. It will show that we once had an institution that
deserves to be respected. It will bring forth a leadership that may
likely bring together the contending ideologies and unite the
people.
But there is a
school of thought. Will the Kakanfo ever resolve differences that are
based on contending forces of right and wrong and good and evil, or
cleavages fuelled by the desire of some leadership to enslave and
castrate the race? For instance, Aka Basorun who is a member of the
Action Congress, AC, says the division among the Yoruba people is
fuelled by the emergence of 'gluttonic political forces bent on
reducing to rubbles the long cherished dignity of the people of the
SouthWest' saying that reconciliation with such forces 'is
impossible.'
The title of Aare
Ona Kakanfo was introduced hundreds of years ago to the Yoruba country
by King Ajagbo, who ruled over 700 years ago. The introduction of the
title was informed by the need to fortify the ancient, pre-colonial
army of the old Oyo Empire which at one time could boast of over
100,000 horsemen. In recent times, the selection seem to have been
informed by other considerations the chief of which is the
acceptability of the leader among a large section of the people of the
South West and such a leader being accepted as worthy Yoruba
leadership by other nationalities in Nigeria. The selection involves
several rituals and there have been speculations that the last two
Kakanfos did not complete the ritual circles. Samuel Johnson in his
book treatise on the Kakanfo stated that the Kakanfos are always
shaved, but the hair on the inoculated part is allowed to grow long,
and when plaited, forms a tuft or sort of pigtail,' adding that
Kakanfos are generally 'very stubborn and obstinate. They have been
more or less troublesome, due to the effect of the ingredients they
were inoculated with. In war they carry no weapon but a weapon known
as the King's invincible staff.' At one time in the ancient times,
a Kakanfo, unable to witness war was said to have fomented a civil war
in Ogbomoso 'which he also repressed with vigour', just to prove
his might. It is generally understood that they are to give way to no
one not even to the King, their master. Hence, Kakanfos are never
created in the capital but in any other town in the Kingdom
'
He said that the
Kakanfo is akin to a field marshal and is conferred upon the greatest
soldier and tactician of the day. 'By virtue of his office he is to
go to war once in 3 years to whatever place the King named, and dead
or alive, to return home a victor, or be brought home a corpse within
three months'.
He noted that the
Kakanfo usually has certain ensigns: The Ojijiko, and a cap made of
the red feathers of the parrots tail, with a projection behind
reaching as far down as the waist, an apron of leopards skin, and a
leopard skin to sit on always the Asiso or pigtail and the Staff
invincible.
Apart from Akintola
and Abiola, the past Aare Onakakanfo since about over 500 years ago
were: Kokoro gangna of Iwoye, Oyatope of Iwoye, Oyabi of Ajase, Adeta
of Jabata, Oku of Jabata, Afonja l'aiya l'oko of ilorin, Toyeye of
Ogbomoso, Edun of Gbogun, Amepo of Abemo, Kurumi of Ijaye, Ojo
Aburumaku of Ogbomoso (son of Toyeje) and Latosisa of Ibadan, the last
of the ancient Kakanfos. After Latosisa, Chief Ladoke Akintola was
appointed the Kakanfo. He died in tragic circumstances during the
January 15 coup. Since the death of Abiola, no one has been appointed
as the Kakanfo by the Alaafin and in a way, the delay in appointing
the Kakanfo in the past and even now, has always added to the myth
that surrounds the title.
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