Yorubapanupo Imperatives

YORUBAPANUPO: THE IMPERATIVES OF THE INITIATIVE

By, Seye Adetunmbi 21/7/16

It is not uncommon to take notice of some people saying that Yoruba people have never spoken with one voice or can never speak in unison. This avowal or common saying may not be completely true and cannot be seen as sacrosanct. In consequence, Yoruba stakeholders should not fold their arms and do nothing when the commonwealth and collective heritage is threatened. By implication, posterity will not spare the current generation of elite for destroying the legacies of the pioneering efforts on the emancipation of the Yoruba nation by the forerunners, by letting down the masses today and mortgaging the future of our children, wards and the forthcoming generations. After all from time in memorial, Yoruba people have their inbuilt traditional administrative system for managing the affairs of every hamlet, village and town over the years till today. In essence, in a typical Yoruba community there is always a traditional head supported by quarter chiefs and other traditional administrative structures that have passed the test of time. Of course every small and big municipality in Yoruba nation agrees or defines their norms with the majority signing into it, while the minorities do have their say and yet they have to conduct their endeavors in line with the agreed standard or face the consequences of crossing the line. It is on this fundamental principle that Yorubapanupo school of thought is hinged.

Consequently, to put our present setting in proper perspective we need to review how we got to where we are now and then project into the future appropriately. Is it that the early political elite, the intellectual community and traditional institutions in Yoruba land never worked together in the past? If they did work together, at what point did things go wrong and what was responsible? Could those mortal disagreements have been avoided? What would the current block of Yoruba intellectuals and partisan political elite require in redressing the predicament of their people in the scheme of things within the Federal Republic of Nigeria (FGN)? Which body speaks for Yoruba nation today in the manner that will be representative enough and acceptable to the majority of all ranks of stakeholders all other things being equal? These among other arising issues are the things Yorubapanupo Forum (YF) initiative should interrogate in charting the way forward to address national matters that affect Yoruba people. The aims and objectives of YF therefore include constituting a credible think-tank for Yoruba nation, build on the past good works of the founding fathers while avoiding their mistakes, advocate harmony among the various interest groups and come up with an effective framework that will best suit the present dispensation in Yoruba nation for the benefit of all the constituents as a going concern.

   A peep into the past reveals that the first formal socio-political platform that took it upon itself to intercede on behalf of Yoruba nation was Egbé Ọmo Odùduwà (EOO) which was established in 1945. The group was an initiative of Chief Obafemi Awolowo, Dr. Oni Akerele, Chief Akintola Williams, Professor Saburi Biobaku, Chief Abiodun Akinrele, Chief Ayo Rosiji and others that met in London. The aim of the organisation was to unite the Yorùbá in a manner similar to the tenets of other nationalities that were already in existence then. In 1948, EOO was launched in Lagos by prominent Yorùbá politicians that included Chief Bode Thomas, Sir Adeyemo Alakija, Chief H. O. Davies, Dr. Kofo Abayomi, Akintola Williams, Dr. Akinola Maja and others. It was a timely revival for the Yoruba political group it was the period when Nigeria's political orientation and nationalism were being debated and the struggle for independence from the British had started. Apparently, majority of the prominent Yoruba elite worked together then, to chart a defined course for the development of Nigeria's Western Region, populated overwhelmingly by Yoruba people. This culminated to the planning for a political party arm called Action Group in 1951 to serve as the vehicle for realizing its primary objective of mobilizing the Yorùbá into one political umbrella which was led by Chief Obafemi Awolowo.

   Expectedly, the scenario that led to the formation of Egbe Omo Oduduwa in 1945 was completely different from what is playing out among the Yoruba people in the present day Nigeria. Nationalists then wanted a departure from the British rule and the various regions formed socio-political movements to drive the agenda of their ethnic groups just before independence and post-independent Nigeria. The Yoruba elite predominantly worked together essentially for the purpose of actualizing the self rule movement and this was sustained without irreconcilable differences until internal political power squabble set-in. It started moderately in the early 1950s but became more pronounced in the early 1960s just after the independence. Apparently, Yoruba collective interest was paramount in the pre-independence years while self interests and personal ambitions relegated Yoruba national interest to the background subsequently. The political space in the South West (SW) of Nigeria was no longer at ease and the centre couldn’t hold any longer in the region till today. The task before the Yoruba intellectuals that constitute and dominate membership of YF is to embark on a functional thought process that will break the jinx of lingering self-serving rancor that setback Yoruba nation such that the centre can hold again.   The charge to us that are concerned is, “yes, we can”.

    Consequently, YF as a purpose driven think-tank must standout in contemporary in-depth national policy analysis, the sagacious members have to be credible, pragmatic and decisive in its approach to partisan politics in facing the Nigerian political reality in order to appeal to the majority of Yoruba people. YF initiative is not about taking sides with any of the past and present warring political interest groups; it is about avoiding the past wrong moves in charting a more fruitful consolidated future for the Yoruba nation. This unambiguous stated vision for YF has clearly defined the qualification for membership, a clue to agenda setting and a kind of guide on the appropriate approach to the steps to be taken to achieve the desired result had also been provided. Yoruba politicians and intellectuals have abused themselves over the years without solution to serving the masses better. It is high time an alternative approach is explored. To douse tension and facilitate bringing everybody on board YF has to acknowledge the forerunners irrespective of their place in the history of politicking in Nigeria and give their credits to them where it has been earned. The old attitude of name calling has to pass away. Let that perfect person or the sinless clan cast the first stone! YF advocates a rebirth and calls for fresh perspectives while learning lessons from the past. This will not only appease the descendants of the alienated or the stigmatized, their wards and political devotees but will make reconciliation, an important ingredient for Yoruba to pa-inu-po in the real sense of it, easier and achievable.

   Those that constituted Egbe Omo Oduduwa in 1945 were in their 30s and 40s and the men were less than 10 Yoruba elitist intellectuals. It is rather damning that Nigerians in their 40s, and those of us that are 50+ age bracket are still tasking jaded politicians to continue the struggle of Yoruba socio-economic and political emancipation in the 21st century! What is required of YF initiative is to give those that have run their race due respect, carry them along appropriately while the leg work of the current phase belongs to the generation of those within the 30-70 age group. The Yorubapanupo concept first evolved in 2008, this was when the maiden article of the convener on the subject matter was first published in The Guardian. The power behind making progress is to get started. Likewise, every journey starts with the first step. Eight years after the inspiration came, the official debut of YF came with the first move in June 2016 and there is no looking back. YF took advantage of the world that has become a global village through technology. This made it possible for over 300 Yoruba intellectuals to formally convene as YF on June 27, 2016 deploying the Facebook facility. The pioneer members of YF are drawn from Ekiti-State, Kwara-State, Lagos-State, Ogun-State, Ondo-State, Osun-State, Oyo-State and Yoruba people in Kogi-State. The acceptance of the initiative was spontaneous and overwhelming with the common resolve to make it work through individual and collective consent. Yes, it is worth giving YF a try. The beauty of the setting is that participation is not constrained by location and distance, the membership accommodates Yoruba people resident outside Nigeria which enables the forum to tap from their intellects/inputs. 

   YF is not set out to replace any existing Yoruba group because it is not the same thing but a different product serving a distinct purpose. For instance when Action Group was formed, Egbe Omo Oduduwa didn’t dissolve into it; it continued its exploits in serving larger Yoruba interest. In the same vein, existing Yoruba groups can still be doing their own thing. In essence, YF is structured to provide a roundtable for the various socio-political groups within Yoruba nation to come together and join those of us stakeholders that are in the majority whenever Yoruba interest is at stake such that whatever is commonly resolved becomes binding. The truth is that it has been difficult for Yoruba people to have an all-inclusive national congress because the different states which they belong are governed by varying political parties and diverse interests. The era of SW being ruled by one political party may have gone for good and the truism calls for planning ahead on how to effectively manage the political reality. Yes, there is need to draw the line, when Yoruba interest should be the priority over political party concerns and it is imperative for all the stakeholders to have a roundtable talk on progressive issues of common concern. This had been elusive since 1960 and it is the challenge of the YF intellectuals to unravel for the good of Yoruba nation as a going concern under the federal republic of Nigeria and in the event that the constituting nations decide to go their different ways amicably.

   In as much as it is not unexpected that YF will be resisted by those who benefit from the status quo and won’t be able to manipulate the platform for sectional benefits because of the way it evolved, we must not give up. Certainly, with persistence and sincerity of purpose through determination, the initiative shall overcome. After all, when Chief Awolowo first called a meeting in his Ibadan house in March 1950 to discuss a plan of action for Western Nigerian people to present a united front, which had been lacking at the previous constitutional conferences before the MacPherson constitutional proposals, it was attended by seven people that couldn’t be counted among the political bigwigs of the time for ego reasons. It was the subsequent meeting held on April 28, 1951 in Owo that recorded a better turnout though the Lagos elitist politicians didn’t turn up also due to their self presumed political sophistication. Albeit, it is not a new thing that Yoruba people or any nation for that matter will not have all the constituents speak with one voice in one swoop. It becomes more difficult when struggle for political power sets-in. Perfection is not for the mortals while not ruling out endorsement of the majority in the credible quarters. YF will carry along as many upright Yoruba people as possible and go about its affairs with an open mind while leaving the rest to posterity.

   The good thing about YF is that it is not about members that are struggling for one political power or the other. This is why it was strategically collectively convened by well meaning stakeholders with multidimensional professional qualifications and people that cut across the constituent states in the SW such that all the pioneer members can take the credit of the initiative. The platform was not at the instance of the frontline politicians or any political party interest group. It is the common resolve of intellectuals of Yoruba persuasion to pilot a new dawn in the region for the good of all. As earlier stated, Egbe Omo Oduduwa was not a precursor of the Action Group although their members overlapped each other. The political landscape in Yoruba land was already polarized in 1950 with the NCNC that has gained so much ground under the leadership of Dr Nnamdi Azikiwe. In fact most Yoruba Obas did not give their support to the mooted idea of Awolowo to launch the Action Group. The support of the Olowo Olateru Olagbegi explains why the party was launched in Owo. AG had its teething challenges, yet the achievement of the party in government remains a reference point in Nigeria till today. This is to encourage the pioneer, members of YF not to give up in driving their vision to fruition in the event of arising opposition of those that may feel that their self-serving political influence is threatened.

Everyone who subscribes to the YF creed by being part of the platform owes it a duty to contribute to the agenda setting and work with others to realize the goals and objectives of the forum. Understanding our past is certainly essential to planning our future. The advantage YF members have over the past leaders that stood out is the fact that majority of us are older than them when they were recording their successes and failures while managing the affairs of Yoruba people. We are more mature and can be said to be more exposed contemporarily, which should make it easier to come together in earnest to design a sustaining future for the Yoruba nation that is built on the precocious leadership feats of our forerunners and not trapped by the excesses of their youthful days.

A sese fun wa o amin.