Afenifere And The Yoruba Leader: Matters Arising

This week I am publishing in this column, an edited reaction from Olufemi-Aduwo, to my last two weeks writing. Femi Aduwo is Executive Director, Probity and Ethics Society. Happy Reading:

PAPA Awolowo on the campaign rostrum in the 60s said, “We are an ideological indomitable straight tree that curves only as a natural response to a straight condition ( Papa was referring to Action Group members who drew their numerical strength from the Yoruba race).

The buffalos move as a herd with unalloyed loyalty to the leader, like the soldier ants, they move in a convoy. But unlike soldier ants, they only take instructions from their leader and if by chance the leader dies, they just stand around waiting for the instruction that will never come. Such irrational behaviour allows the hunter to kill them in hundreds. That is how buffalos are getting extinct. The Yorubas are not buffalos, neither could any mortal nor any group of persons direct them sheepishly. The Yorubas acknowledge a structure of leadership and pay due allegiance to the constituted authorities.

The Yorubas are intrinsically proud people who cherish their freedom. Long before the British King Charles literally lost his head in a revolt against intolerable oppression, the Yorubas had established a tradition for taming intolerable despotic kings. They were either forced to commit suicide or banished. Still if you look around you , you will easily remember two or three names that had met not so pleasant end in Yorubaland, The Yoruba race is a very simple people that punish treachery. That confirms that they curve only as a natural response to a straight condition.

Afenifere provided vibrant opposition to the Abacha-led government during the tenure of Papa Ajasin. Afenifere’s views on national matters were respected not only by the Yorubas but other progressive and unprogressive-minded Nigerians. Afenifere gave birth to the Alliance for Democracy (AD). Unlike the committee of Friends of Papa Awolowo that metamorphosed into UPN in 1978, Afenifere did not dissolve into AD, rather it became a referee and the final judge operating outside the party structure. People like Prof. Bola Akinyemi and Gen. Alani Akinrinade (rtd) were prominent members of Afenifere but they were not card-holders of AD or any political parties.

Afenifere allowed their ranks to be invaded by thugs and the millionaires without an enterprise, who used government machinery and fund to destroy all the noble ideals Afenifere was noted for. Afenifere today lacks the capacity to convert purpose and vision into action, neither can they generate and sustain trust; the trust factor is the glue that keeps any organisation together. Unknown to many that Awo and Ajasin were elected as leaders by the Yoruba people. Afenifere’s leader is not the same thing as the Yoruba (Asiwaju) leader. In his book Adventure in Power ( page 314), Awo stated: “After my release, Colonel Adebayo who was the military governor of the region (West) convened a meeting which also included the leading Obas ( Royal Majesties) in the region. Leaders of all shades of political opinion in the region were also there. I was elected by the governor to preside over the deliberations at the meeting.

At the very outset, the question of electing a leader from the Yoruba people was raised; I ruled it out of order. The vocal among them were former members of NCNC and NNDP as the debate proceeded, however certain thought ran through my mind. When one of the speakers pleaded that I should reconsider the ruling, I gave in. There was a big applause for my compliance and without any further debate a motion was proposed, it was seconded by acclamation and unanimously passed, electing me the leader (Asiwaju) of the Yoruba people.” Awo’s election took place nine days after he was released from prison. Action Group AG was banned along with other political parties by the military government in 1966.

The election was not conducted by the Afenifere and for Afenifere members or under the platform of AG as a political party, but the generality of the Yoruba sons and daughters from various political classes, traditional institution, business and academics. The Arole Oodua, Ooni of Ife confirmed the people’s wishes by giving the royal and spiritual blessings to the election of Papa Awolowo as the Yoruba Asiwaju (Leader). On September 12, 1966, Awo attended the ad hoc conference for a constitutional proposal as a leader of the Western Region delegation. After the death of Papa Awolowo, Oba Sijuade, the Arole Oodua led other Obas and leaders of thought to Papa Ajasin’s home in Owo, where he was informed of the decision of the Yoruba people of his election as their leader (Asiwaju of Yoruba). Unlike the present campaigns we are witnessing today, both Papa Awolowo and Papa Ajasin did not lobby for the position. Their outstanding qualities were the major yardstick. In case of Papa Awolowo, the most vigorous and eloquent in canvassing for his election were his former political opponents in the NCNC and NNDP.

Both of them recognised the spiritual and supreme head of Ooni as Arole Oodua. Papa Awolowo made it a point of duty to visit Ooni at least twice in a month to discuss the general well-being and development of the Yoruba nation, regardless of the age difference between both of them. Whoever emerges as Asiwaju of the Yoruba goes beyond the jurisdiction of the political class, the people must accept him. The Ooni of Ife has a significant role to play in this regard. He must be encouraged to organise a new brand of Egbe Omo Oduduwa to replace Afenifere and Igbimo Agba where an acceptable Yoruba Leader (Asiwaju) would emerge by election or selection. Ooni has been projecting the socio-cultural values of the Yorubas and uniting them across the world over the years.

The Yorubas in Cuba, West Indies, Brazil, Togo, Republic of Benin, Haiti, the US and the Southern part of Ghana recognise the Ooni’s spiritual and supreme leadership. The Yoruba nation has more than 184 million people across the world, therefore we need a focused and trusted “Omoluabi,” a leader whose concern goes beyond local political arrangement(s). We must allow our thinking and reasoning to be guided by objectivity and rationality. We must emphasise on integrity. The election of the Yoruba leader could not be bought with money.