Who Becomes Aare Ona Kakanfo Of Yorubaland?

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.