S. Kadiri,
-- "Your quoted pal wrote, "But I think that a Yoruba man who wishes to be known as *Oba Awon Yoruba* or *Olu Yoruba in Zaria* has the right and in fact the obligation to defend that right. Under Constitutional rule, and under the principle, that covers his citizenship, the Emir of Zaria is just a citizen in Zaria, equal in status to a Yoruba in Zaria, who may be a tailor, vulcanizer or Professor."
Changing of personal name in Nigeria requires registration and approval at the appropriate offices in Nigeria. You cannot change your name as you wish. Analogically, a Yoruba man that came into Zaria as Biodun Bamidele, cannot by wish change his name to Biodun Bamdele Oba Awon Yoruba without the approval of the government of Kaduna State or the local government of Zaria. "
1. I mentioned Emir of Zaria because of your insinuation or was it "veiled reference" that an Oba of Yoruba in Zaria amounted to an impersonation of the Emir. The highlighted portions of the above was made by you hence my intervention that even Deji of Akure also answers Aladetoyinbo Aladelusi. It bears repetition to state again that Mr. Gregory's Eze Ndigbo title is NOT an impersonation of Deji of Akure much same way an Oba of Yoruba in Zaria (if such a thing exists) would not be an impersonation of Emir of Zaria.
2. "Eze Ndigbo is different from Deji of Akure; he is not even calling himself Deji of Igbo, you wrote. But your pal on this subject is saying that under the Constitution of Nigeria, Eze Ndigbo is equal to Deji of Akure and as such they are the same."
As citizens, they are equal; Mr. Aladetoyinbo and Mr. Gregory are equal before the law. No difference. However, Eze Ndigbo is different from Deji of Akure. Deji of Akure is a title that carries some responsibilities as defined by Akure customs, belief and tradition, though not codified in our constitution. Eze Ndigbo is also a title that carries a responsibility or some responsibilities as defined by the association that conferred the title on Mr. Gregory. I am not denying the existence of these customs, traditions etc but I am simply saying they do not have the force of law to compel all Nigerian citizens resident in Akure to follow or observe them. In other words, there is no constitution backing for an Oba, Deji inclusive, to summon a Nigerian citizen in Akure to appear before him. If you know any, please share. Thus, I understand the sentimentality of Mr. Gregory's purported "disrespect" of Akure monarch but it is quite difficult for me to fathom its illegality. And to be quite frank, I still don't know where the Deji of Akure derives the power to ban anyone from picking an appellation such as Eze Ndigbo? Where exactly does he derive this power?
3. "For even if we accept that Kingdoms in Yoruba land have no Constitutional backing, the solution can never be escalation of Igbo Kings in Yoruba land"
Of course, that can't be the solution. For the avoidance of doubt, I don't think Mr. Gregory has pronounced himself the king of Akure, nor a king even in a section of it , at least in the true sense of the word king. He is, at best, the leader of his association or group of persons of Igbo extraction who willingly made him their leader. I suspect what many find offensive is the phrase "Eze Ndigbo of Akure" and many would not bat an eyelid if such read "President of Igbo in Akure" Semantics. Is there really a difference between these two phrases other than our fears and sentiments?
4."You said that you can form any association in US and call yourself Oba (perhaps of New York). May I inform you that EZE INDIGBO is not an association as it means King of Igbo People. Of course, you can call yourself Oba of New York as long as the people and authorities in New York do not know the meaning of your Oba title. Should it be translated for them to mean Bayo Amos, the Mayor of New York, I am very sure your next place of abode will be Guantanamo."
There is a difference between calling myself the Mayor of New York and calling myself the Mayor of my association in New York. The former is not only an impersonation but also usurpation of powers of the real mayor, the latter is perfectly legal ( except if the word mayor is exclusive to the Mayor of New York alone).
As a digression, I used to joke that the name "The Federal Republic of Nigeria" is all that's wrong with Nigeria, because Nigeria is neither a federal nor a republican state. It's a country full of contradictions. If we care so much about Deji or kings' powers, why can't we put such in our laws? Why can't we advocate a role for traditional rulers and have such expressly enshrined in the constitution, such that, next time when there is a case like this, we won't be discussing why someone disrespects our beloved king but how he has breached the law. And when such laws are passed and enacted, we should not forget to remove "republic" from Nigeria's full name.
Thanks,
Bayo.
On Sat, Oct 24, 2015 at 1:26 PM, Salimonu Kadiri <ogunlakaiye@hotmail.com> wrote:
Bayo Amos,
You misunderstood me as I have never said that one can go to Zaria and call oneself Emir of Zaria. Rather, it was your pal on this discussion who asserted that a Yoruba man who wishes to be known as 'Oba Awon Yoruba' or 'Olu Yoruba in Zaria' has the right to do so. He said further that under Constitutional rule, and under the principle that covers his citizenship, the Emir of Zaria is just a citizen in Zaria, and equal in status to a Yoruba in Zaria. There is no such thing as Oba Awon Yoruba in Zaria and no sane Yoruba man in Zaria will ever contemplate acquiring such title in Zaria.Eze Ndigbo is different from Deji of Akure; he is not even calling himself Deji of Igbo, you wrote. But your pal on this subject is saying that under the Constitution of Nigeria, Eze Ndigbo is equal to Deji of Akure and as such they are the same. If we go back to the basic issue, there is a traditional ruler in Akure known as Deji of Akure, Oba Aladetoyinbo Aladelusi, an institution that had existed many centuries before the advent of slave trade and colonialism. On the other hand there emerged in recent time in Akure a phenomena called Eze Ndigbo in Akure which means King of Igbo people in Akure. Why should there be separate King for Igbo people in Akure when there is already a King for the entire inhabitants of Akure in the person of Deji of Akure, Oba Aladetoyinbo Aladelusi? From where did King of Igbo in Akure derive his authority? What will King of Igbo people in Akure do for Igbo which the King of Akure cannot do? Is the installation of King of Igbo people in Akure not tribal and segregating against the indigenous people of Akure and other ethnic groups there? Some people on this forum have attempted to pontificate and redefine the Constitution of Nigeria to suit their narrow and myopic prism. They say the 1999 Constitution does not recognise the institution of traditional rulers eg Oba, and their remunerations by the State's and Local governments, while at the same time they are promoting the establishment of invented colonial title, Eze, in areas of Nigeria, far away from where such traditional title has a define meaning. Their twisted reasoning should be rejected for being incongruent with commonsense. For even if we accept that Kingdoms in Yoruba land have no Constitutional backing, the solution can never be escalation of Igbo Kings in Yoruba land.You said that you can form any association in US and call yourself Oba (perhaps of New York). May I inform you that EZE INDIGBO is not an association as it means King of Igbo People. Of course, you can call yourself Oba of New York as long as the people and authorities in New York do not know the meaning of your Oba title. Should it be translated for them to mean Bayo Amos, the Mayor of New York, I am very sure your next place of abode will be Guantanamo.S. Kadiri
From: aaeoee@gmail.com
Date: Fri, 23 Oct 2015 16:25:34 -0400
Subject: Re: USA Africa Dialogue Series - A republic of two thousand kings! My column on Thursday 29 th of October
To: usaafricadialogue@googlegroups.comS. Kadiri,I agree with the core of your argument that one can not go to Zaria and calls oneself Emir of Zaria. One, that's an impersonation since there is an Emir of Zaria. Two, there are rules that make the title exclusive to Emir of Zaria. Eze Ndigbo is different from Deji of Akure. He is not even calling himself Deji of Igbo, so the issue of impersonation as far as Eze ndigbo case is concerned is far fetched. Also, I can also form an association anywhere in Nigeria and even here in the US and name myself Oba of whatever. The title, in itself, does not confer authority on me if not backed by the instrumentality of law. Plus, changing of personal names is not needed to bear appellations. Even the reigning Deji of Akure is also known as Aladetoyinbo Aladelusi. DEJI is a title, thought it carries responsibilities based on Akure customs, beliefs and tradition.Now the mere fact that Emir of Zaria is officially recognized by Kaduna State government does not confer any power on the Emir to summon anyone as he wishes or compel anyone to appear before him. Many might willingly submit to his 'authority' to adjudicate on whatever issues brought before him but that does not vitiate argument of folks who felt there was no point going to his palace.On Fri, Oct 23, 2015 at 3:52 PM, Bayo Amos <aaeoee@gmail.com> wrote:"Are you aware that all the kings in Nigeria according to their grades are on government payroll? You think that is for courtesy? They are part of the apparatus of state power."......BodeYes, I am aware kings are graded and many are on government payroll. Workers, civil servants, etc are not just on payroll but also graded. I think the relevant questions we should answer are : what are the roles of kings in Nigeria? Are the roles, if any, constitutional? There were constitutional roles for kings in 1960 and 1963 constitutions, and many even served as ministers and commissioners without portfolio. There is no such thing in 1999 constitution. I have a question for you. Does Deji have powers to compel appearance of any citizen who fails to honor his summon? Can he issue a bench warrant? And if a King does not have powers to compel appearance of any citizen, what is there to talk about really?We should make a distinction between what was obtainable in the past and what is currently available based on our laws. As at today, there are no constitutional roles for kings in Nigeria.On Fri, Oct 23, 2015 at 12:32 PM, Salimonu Kadiri <ogunlakaiye@hotmail.com> wrote:Thank you Bode for your illuminating contributions on this subject. Your opponent on this subject wrote,"The Ezeigbo in Akure has the same rights, according to the Nigerian Constitution, as Deji of Akure." Is there no remarkable difference between EZEIGBO IN AKURE and DEJI OF AKURE? As I see it, Ezeigbo in Akure is a tenant while Deji of Akure is the Landlord or the owner of Akure. Therefore, Ezeigbo in Akure cannot have the same rights as Deji of Akure. I am yet to read that section of the Nigerian Constitution where Ezeigbo in Akure is guaranteed the same rights as Deji of Akure. All Oba in Ondo State, as in all Yoruba States, are recognised by the Ondo State Government under the Constitution of Nigeria and any misbehaved Oba could be dethroned and banished by the State's government. So, if Deji of Akure derives his authority from the government and people of Akure, from where does Ezeigbo in Akure derives his authority? Ezeigbo in Akure would certainly be guilty of usurpation of power and impersonation.
S.Kadiri
Date: Fri, 23 Oct 2015 11:48:48 -0400
Subject: Re: USA Africa Dialogue Series - A republic of two thousand kings! My column on Thursday 29 th of October
From: ominira@gmail.com
To: usaafricadialogue@googlegroups.comWell, the Emir of Zaria is a constitutionally recognized and protected office as is the office of the Governor of Kaduna. Yes, the Emir and the Governor are citizens in the same way that the yoruba man in Zaria is a citizen. However, the yoruba man in Zaria cannot invoke his citizenship to usurp the constitutional authority of either the Emir or the Governor. This is a complete misconception of citizenship. I do not see in the constitution or in the notion of citizenship the right or freedom of yorubas in Zaria to install an Oba for themselves, thereby replicate and usurp the office of the Emir. This would be imperialism with small "i". Doing so will necessarily engender the establishment of political control that questions the sovereign of the Emir. Yes, sovereignty with small "s". For good or bad, we have a system whereby our constitution incorporates ancient potentates within the framework of the state. This is a debate that we should have and resolve because it could become a minefield.On Fri, Oct 23, 2015 at 9:27 AM, Rex Marinus <rexmarinus@hotmail.com> wrote:Bode, I think you miss the point: I do not defend the institution, but the rights of the individual to the freedom of self expression guaranteed by citizenship, and covered under Nigeria's charter of human rights. I have very little interests in these titles. But I think that a Yoruba man who wishes to be known as "Oba Awon Yoruba" or "Olu Yoruba in Zaria" has the right and in fact the obligation to defend that right. Under constitutional rule, and under the principle that covers his citizenship, the Emir of Zaria is just another citizen in Zaria, equal in status to a Yoruba in Zaria, who may be a tailor, vulcanizer or Professor. Nigeria is not a monarchy, and Zaria is in fact, part of the Nigerian federation. The Yoruba man, who is a citizen of Nigeria is no "visitor" to Zaria but a citizen of Nigeria resident in Zaria. So, if this Yoruba man wants to be "Agalaba-ji-Igwe in Zaria," for as long as he does not claim to establish extraordinary military and political control that questions the sovereign - in this case the constitution - he has the rights. It is that right we must defend, not the rights to subdue him.Obi Nwakanma
Date: Fri, 23 Oct 2015 08:26:59 -0400
Subject: Re: USA Africa Dialogue Series - A republic of two thousand kings! My column on Thursday 29 th of October
From: ominira@gmail.com
To: usaafricadialogue@googlegroups.comObi,I am not sure about the wisdom of a yoruba man living in Zaria who wishes to die for the right to have a yoruba Oba installed in Zaria to rule over the yorubas in Zaria that equals the Emir of Zaria. You are defending the proliferation of an institution you say is outdated.On Thu, Oct 22, 2015 at 10:06 PM, Rex Marinus <rexmarinus@hotmail.com> wrote:Bode,Frankly, I find Professor Osuntokun's conclusions very disappointing. There is not much rigor to his thinking. I can sum up the two contradictions: (a) Nigeria is a republic, yet it has many monarchs, (b) these monarchs should not cross borders, they should stay in their various domains, so that we may heed Ahmadu Bello's screed. Toleration is all well and good. But it is often an excuse for right wing, conservative intellectuals and politicians continue to push anti-people and regressive agenda.Let us take the first question: Nigeria is not only a republic, it endows sovereignty on the people in its contitution. Monarchies are contradictions that cannot exist within a republican order. The very idea of extant monarchical structures in Nigeria reflects the profound contradictions in the building of a modern Nigerian nation. There cannot be two captains in a ship. Very often, we use the coverage of "culture" to make the argument for the status of these really medieval institutions. They are "custodians" of our cultures, their defenders say. This is not true. They do not defend any valid culture. They are rent collectors. As a matter of fact, cultures are not fixed, permanent things; they evolve. Culture is also more complex. A Nigerian culture is evolving rapidly over the "cultures of the constituent peoples" and it is inevitable, and part of what is driving this new culture, that will ultimately signal a Nigerianness, were Nigeria to survive, is the melding and selection of the best and most useful parts of our various encounters - our food, music, clothing, aesthetic modes, etc. The monarchies must be allowed to atrophy. We must redirect our affiliations to "nationness" if Nigerians desire the emergence of a truly coherent, and productive nation. As a mater of fact, the example of India is important here. By 1975, India as a constitutional Republic had abolished all Rajs, the great monarchies, by the act of parliament. Nigeria must abolish these pointless institutions, because they are, in the current reality of the situation, obtuse, and illegal.The Deji of Akure, I have argued in some other instance, does not own a territory. Every part of Nigeria, including Akure, belongs o Nigeria, and is part of the territory of Nigeria, and therefore belong to any Nigerian who designs to live there. For as long as they live within the laws of the nation, they have every rights pertaining to citizenship, which is the highest gift of the republic: equality of all persons, irrespective of ethnicity, religion, gender, or status. If a man wants to be Ezeigbo in Akure, for instance, there is nothing in the constitution that prevents him, particularly because such an empty, meaningless title, does not challenge the sovereignty of Nigeria. The Ezeigbo in Akure has the same rights, according to the Nigerian constitution, as the Deji of Akure, as a citizen of Nigeria. If we do not apply the equality principle, then of course, we must stop pretending to be a republic with full citizenship rights. We cannot eat our cakes and have it, as a matter o fact. The idea of Nigeria is rooted in the logic of the amalgamation of the cultures. If it was convenient for Lugard to use "indirect rule" under the imperial mandate, it has become extremely contradictory, given the terms of the anti-colonial Nationalist movement, that we must still retain these outlandish and outmoded institutions that belong mostly to the museums in running a modern nation. No Nigerian can therefore, truly be considered a "guest" or "visitor" or "settler," in a land in which a "king" is the principal, but a "resident," covered under the most fundamental municipal obligations. The terms that Professor Osuntokun therefore uses, undermines the legitimacy of the nation, and raises profound questions about his claims to humane scholarship. It is the reproduction of the kind of fascist thinking that hobbled, and continues to hobble Nigeria's move towards solid nationhood. It is not every aspect of our culture that we must preserve. Wole Soyinka made that clear very early on in A Dance of the Forest.Obi Nwakanma
Date: Thu, 22 Oct 2015 13:01:45 -0400
Subject: Re: USA Africa Dialogue Series - A republic of two thousand kings! My column on Thursday 29 th of October
From: ominira@gmail.com
To: usaafricadialogue@googlegroups.comVery well considered piece! I hope it is not passed over in silence. "Certainly citizenship of Nigeria on all Nigerians should not lead to the derogation of the cultures of constituent peoples of our country." The question one might ask is why national citizenship should require the abrogation of cultures. This seems to be an instance of an unusual conflict between political and cultural claims. With the massive internal migration that is unrelenting, this conflict of politics and culture will become the central question of the next decade.BodeOn Thu, Oct 22, 2015 at 12:39 PM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:
Subject: Nigeria ,A republic of two thousand kings! My column on Thursday 29 th of October
The Constitution of Nigeria defines it as a republic and in a typical republic it is not expected that one will find kings . There is however a precarious coexistence between our imported republicanism and traditional institutions .During the British Raj in India special status was accorded the maharajahs some of who were very powerful and rich and who also had the loyalty of their people . Rather than abolishing them the British set up a parallel administration and also used these native potentates as agents of British imperial control. This system by which an imperial overlord controlled a native people has gone down into history as indirect rule . This system was imported into Nigeria by sir Fredrick Lugard who had a stint in India before coming to Nigeria after some time in Uganda where the British controlled that country through the Kabaka of Buganda and other native rulers in Bunyoro ,Ankole and the Northern Territory constituting the protectorate of Uganda.On getting to Nigeria ,especially to the northern part of it , Lugard embraced the emirate system already in place after removing what he called unsavory excesses of the Fulani rulers . He then set up the Beit-el Mal ( Native Treasuries) into which taxes were paid by farmers and cattle owners and the money was divided with two thirds going to the colonial government while the emirate administrations retained one third from which the emirs and their officials were paid . This worked rather smoothly because the people were used to paying tribute in kind and the systemization of the tribute as taxes was welcome by the ordinary people as well as by the Masu sarauta. The whole thing was so profitable to the rulers that the most viable emirate of Kano paid its emir a salary that was at par with that of the Governor -General himself..Lugard seeing the hierarchical structure of native administration in Yorubaland tried to introduce the same northern system sometimes with disastrous consequences . He equated the Alaafin with the sultanate of Sokoto not knowing that below the apparent powers of Yoruba obas lie checks and balances preventing any of them becoming poobahs or tyrants like those that existed in India . Furthermore each oba enjoyed considerable amount of autonomy vis a vis neighboring rulers including apparently powerful ruler like the Alaafin. There was also no urgency to raise taxes because large sums of money accrued to the colonial government from customs duties ,levied on moral grounds and supported by the Christian missions ,on so called trade gin which was cheap alcohol largely produced in holland and used as articles of trade by Europeans on the coast. Payment of tax was however considered salutary by the colonial government which forced the payment of taxes on the people through the Chiefs whose powers were enlarged beyond what they were accustomed.In the South -eastern part of the country among the Igbo and Ibibio and other related people the absence of native rulers controlling considerable number of people presented the colonial administration with problems of how to locate the centre of power . The republican nature of an acephalous society was overcome unsuccessfully through the creation of what were called warrant Chiefs . The British simply gave warrants to whoever appeared to be assertive enough and prepared to work for the British colonial administration to become Eze . Of course these were not rulers in the sense of what largely prevailed in the north and the south west . Because there were no big towns and the people lived in clans ,it was difficult to find or locate any foci of traditional power. This led in most places to direct administration by colonial officials occasioning many revolts against them.However by the time Lugard left Nigeria after the First World War in 1919 Indirect rule was the system of government in the protectorate of Nigeria while direct British administration was the rule in Lagos . The position of traditional rulers in the north and south west was codified in customary laws of NigeriaWhen India became a republic after independence in 1947 it abolished the maharajahs although they were left with their considerable wealth which made them to continue to wield influence if not power . In Nigeria no such step was taken . The traditional rulers continued to retain their titles and some perquisites of office as well as respect and loyalty of their people . In any case it was inconceivable for any government of Nigeria to abolish traditional rulership . No government of Nigeria since independence is strong enough to take such an explosive decision . Rather the civilian administrations of the regions created Houses of Chiefs as upper chambers in bicameral legislatures . Thus in Nigeria we have a republic and several thousand kings of various and ranging power and importance. There is no hierarchy of importance nationally but all first class rulers like the sultan of sokoto ,emir of Kano ,the Alaafin of Oyo shehu of Borno ,Ooni of Ife oba of Benin belong to the first rank while others follow . There are no such rulers in the south East. The Igbos have a saying that igbos have no kings and everybody is king in his own house . Apart from areas like onisha and Nri and the western periphery of igboland influenced by Benin and Igala cultures there are no kings or kinglets in Igboland .The current phenomenon of Eze ndigbo is not known to Igbo historyI had foreseen trouble a long time ago when people began to crown themselves Eze ndigbo of Yorubaland Eze ndigbo ,of Lagos or Eze ndigbo of Ibadanland etc and addressing themselves either as royal majesties or royal highnesses and referring to their houses as palaces. Not only that .they also started conferring chieftaincies on others. I was not surprised that trouble reared its ugly head in Akure one of the oldest kingdoms in Yorubaland when a so called Eze ndigbo of Akureland began parading himself around with a crown on his head and coral ornaments around his neck and hands and issuing orders and even disregarding the Deji ,the king of Akure. This was a sure cause for trouble . But for quick intervention of elders of the town there would have been a break down of law and order. A situation where a mere trader in the morning becomes king in the evening cannot be acceptable to the local people who still see their kings as viceregal of God on earth. These parvenu settler kings or ezes has become an irritant and a source of worry to an ordinarily tolerant people.Unless a holistic approach is made to solve the problem it will reoccur again if not in Akure certainly in other Yoruba kingdoms where the phenomena of Eze ndigbo is begininig to challenge traditional order of a people who feel threatened by the encroachment of the Nigerian state . Since there is no legislation backing titles not approved by tradition ,legislations should be passed making it an offence for people to go about bearing titles not rooted in the culture of an area . It is generally known that two Rams can not peacefully drink from the same calabash neither can an oba and Eze rule over the same territory .I know this phenomenon is also found in the north of our country . Yorubas and igbos living in hausaland should desist from having Eze ndigbo and oba Yoruba . Northerners should desist from such titles as sarkin Hausa or sarkin Fulani shehu kanuri of Lagos or any other Yoruba town . Respect begets respect we must in the words of Sir Ahmadu Bello not forget our differences but understand them.We must respect each other's culture in order to live amicably together .if there is a need to have leaders of various ethnic groups they can be called leaders and certainly not kings. A king must have a territory and being sold land to build houses does not confer suzerainty on outsiders living amongst other people . Certainly citizenship of Nigeria on all Nigerians should not lead to the derogation of the cultures of constituent peoples of our country.
I am not suggesting ethnic hostility or antagonism of one people against the other but the way to prevent this is by mutual respect and protection of each other's interest .in a rapidly modernizing world people tend to hold on to their culture . The Yoruba obas represent that culture in Yorubaland and any undermining of that institution strikes at the heart of Yoruba culture.we are economically dependent on one another and it is doubtful if one group can survive without the other in present day Nigeria but as Yoruba people are wont to say we cannot because we want to eat beef call a cow a brother!
Regards,
Akinjde Osuntokun, Ph.D OON FNAL FHSNProfessor Emeritus of History and International RelationsBapitan of Oyo
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Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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