KAKANFO, THE MYTH AND MYSTERY

images/install_2.jpg

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
This is a list of people who were Aare ona kakanfo in Yoruba land since inception
1. Kokoro gangan of Iwoye
2. Oyatope of Iwoye
3. Oyabi of Ajase
4. Adeta of Jabata
5. Oku of Jabata
6. Afonja of Ilorin
7. Toyeje of Ogbomoso
8. Edun of Gbogun
9. Amepo of Abemo
10. Kurumi of Ijaye
11. Ojo Aburumaku of Ogbomoso (son of Toyeje in No 7 above) 12. Latosisa of Ibadan.
13. Ladoke Akintola of Ogbomoso
14. Moshood Kasimawo Abiola of Abeokuta
15. Gani Adams of Arigidi-Akoko
 
Though it has been claimed in recent times that the title of Aare  ona kakanfo has become more or less ceremonial, traditionally, the Kakanfo is meant to be the head of the Eso’s (the Alaafin’s special military force) and the head of the Yoruba army. The title in those days was reserved for the greatest Yoruba tactician.
 
When Chief Samuel Ladoke Akintola became the occupant of the position decades after Aare Latoosa’s death during the Kiriji war, it was believed that the days when Kakanfos died in wars were over. The thought all over Yorubaland then was that Akintola’s dexterity and achievements as Minister and Premier of the Western Region earned him the title.
 
A peep into the spiritual responsibilities attached to the title probably explains why the late Olubadan of Ibadanland, Oba I.B Akinyele prayed in his book, Iwe Itan Ibadan that no Ibadan indigene should ever become the Aare Ona Kakanfo again.
 
Before taking office, Kakanfos of old were made to pass through rigorous spiritual exercises including shaving the head after which 201 incisions are made on the bald head with 201 different lancets. Specially prepared ingredients from 201 viols are rubbed into the cuts, one for each. The incisions are mainly to make the Kakanfo fearless and courageous, hence the stubborn and obstinate nature of Aare Ona Kakanfos.
 
In the days of the Oyo Empire, Oyo indigenes or residents were never made Kakanfos because the Aare was not to give way to anyone, not even the Alaafin, if the need ever arose.
 
And by virtue of his office as the commander of the Alaafin’s army and that of the entire Yoruba nation, Kakanfos of old were required to go to war at least once in three years on the orders of the Alaafin, and the Kakanfo must return dead or alive within three months. In other words, he is to return home a victor or be brought home as a corpse.
 
Whether by coincidence or design, most of them were connected with turmoil that shook Yorubaland. Afonja L’aiya L’oko (the brave warrior with the spear) of Ilorin, Kurumi of Ijaye, Latoosa of Ibadan and Ladoke Akintola had their deaths connected to incidents involving change of government. Toyeje who could have been said to have had a good end suffered an ignominious treatment as Onikoyi, a provincial ruler created a parallel Aare Ona Kakanfo in person of Edun. As such, Toyeje had to cope with the existence of a rival Kakanfo and it was only in his time that Yorubaland had two Kakanfos.
 
The similar fates that befell past Kakanfos were obviously more than just coincidence. MKO Abiola’s immediate predecessor, Samuel Ladoke Akintola, the former Premier of the Western Region was shot dead on January 15, 1966 during a coup that marked the end of the First Republic. Armed soldiers had stormed his residence and like a true Kakanfo, Akintola did not give up without a fight. He opened fire and wounded some of the soldiers before he was eventually shot.
 
Yorubaland will never forget Iyanda Asubiaro Latoosa of the Oke Aare fame in Ibadan, Latoosa died in the course of the 16-year Ekitiparapo. After spending years on the war front on the hills of Imesi Kiriji, Latoosa died of a broken heart in 1885. 
 
Kurumi, the Aare who held sway in Ijaye paid dearly in the hands of the Ibadan army for insisting that Crown Prince Adelu should die with Alaafin Atiba, his father, according to the old order. His refusal to recognise Adelu as Alaafin led to his downfall as the Ibadan army had aligned with the “constitutional amendment” effected by Alaafin Atiba which enabled crown princes to succeed their fathers. After a two-year war, Ijaye was reduced by famine and the Aare eventually died a sad man. 
 
The case of Afonja of Ilorin was pathetic. At the zenith of his glory, he was the greatest and most powerful Yoruba ruler. His undoing was the invitation he extended to his Fulani priest to come and reside in Ilorin. 
 
Those who believe the Aare Ona Kakanfo title is jinxed have traced the woes of subsequent Aares after Afonja to the curse placed on Afonja by Alaafin Aole.
 
Aole had ordered Afonja to embark on a suicide mission by attacking Iwere Ile, a town naturally fortified. The refusal of the Aare to carry out the orders of his sovereign led to distrust. With the help of Fulanis, Afonja instigated an attack that sacked Oyo. Before the Alaafin went to sleep eternally, however he pronounced some curses after which the Yoruba country never remained the same.
 
It has been widely agreed that like most of his predecessors, Abiola, the late Aare Ona Kakanfo did not die of natural causes, regardless of the autopsy report that did not spot any foul play.
 
Aara Gani Adams  of Arigidi Akoko tenure is out to break the jynx and demystify the title.
 
Aare Gani Adam’s which i personally nick named " ENIKU and KUYINU" role is not to fight but to make peace and make sure that Yoruba people are not marginalised . He is to make sure that the Yoruba enjoy the good things of life . He feels that democracy has afforded everybody the opportunity to get education,become literates read and know his or her rights  The new Aare would not allow the Yoruba to be cheated and starved to death. He would also not want Yoruba to be marginalised.The Yoruba will fight back if you fight them but they will not attack anybody for any reason. Aare Adams’ function is to bring peace and unity to Yoruba land so that we will jointly fight for our rights , for our self - determination and other things .
 
Add a comment

History Of OPC In Nigeria

 

DISCIPLINE

There is strict adherence to disciplinary procedure outline win OPC’s constitution: members who carry out any one of a range of specified offences may face reprimand, payment of compensation and/or performance of useful task, suspension and expulsion. The offence listed range from acts that undermine the effectiveness and reputation of the organization, to corruption, sexual abuse, fighting and a display of religious or any other forms of discrimination.

 

The Oodua People’s Congress (OPC) is a Yoruba nationalist organization situated in Nigeria. The Yoruba people, who live in the South Western part of Nigeria, as well as neighbouring countries such as Benin, are a large ethno-linguistic group; the majority of them speak the Yoruba language .The Yoruba constitute approximately 35 percent of Nigeria's total population, and around 50 million individuals throughout the region of West Africa.
The Oodua People’s Congress was formed in 1994 when a group of Yoruba elite, decided to form an organization to actualize the annulled mandate of Chief Moshood Kashimawo Olawale Abiola, a Yoruba who won the presidential election of June 12, 1993 but was barred from office.
Otunba (DR) Gani Adams explained: there were nine founding members of OPC comprising Tony Ugurugbe (an Ijaw man), Otunba Gani Adams, Dr. Fredrick Fasheun, Olumide Adenji, Kunle Adesokan, Idowu Adebowale, Ibrahim Abobolanwo, Ibrahim Atanda and Silus Atanda., Ugurugbe a non-Yoruba was spurred by the annulment of the June 12 election and felt that there was a need to establish a militant group that would fight to redeem and enhance the status of Yoruba race in the face of unending brazen oppression and subjugation.

Oodua People’s Congress is a non-partisan, non-religious, ethnic, social-cultural and integrated sustainable development initiative packaged and developed by Yoruba sons and daughters based on a common vision and a shared conviction with concerns in socio-economic development, political emancipation and cultural advancement of Yoruba people both at home and in Diaspora.

This Organization was set-up to star tuning and fine-tuning many cords that constitute the living environment into harmony by increasing the ability and knowledge of our people on how to live in harmony with one another, Also understand the modern concept of democratic structure, societal value and purposeful leadership. The initiative is anchored on the determination of Yoruba people to extricate themselves from the malaise of marginalization and under-development.

Oodua People Congress shall pursue the strengthening of the fabric of cohesion and integration of Yoruba land through the promotion of unity and solidarity and amongst ourselves. Hence, the organization was founded on a realization of common interest, obligations, commitments, benefits and equality under the guidance of Yoruba leaders and elders. This is to create a common platform on which our collective aspiration would be argued and established.

 

Add a comment

Our Vision Statement

Our Vision

Our vision is to harmonize all available resources, strengthen the capacity and increase our ability towards the promotion of the principal of collective participation in developmental agenda. This result oriented strategy is seen as non-negotiable requirements for socio-economic, political and cultural development to satisfy our needs.

Our Mission

To empower the Yoruba people (home and aboard) for effective involvement in creating structures and designing policies and programmes that will serve their interests which will enable them contribute to the development process and enjoy the benefits there from.

Overall Goal

To emphasize the overriding goal of human centre development that will ensure the overall well-being of Yoruba people through sustainable and laudable living standard which will bring positive changes in them through the establishment of a greater collaborative problem solving mechanism.

 

Hall Mark

Our vision is to harmonize all available resources, strengthen the capacity and increase our ability towards the promotion of the principal of collective participation in developmental agenda. This result oriented strategy is seen as non-negotiable requirements for socio-economic, political and cultural development to satisfy our needs.

Hierarchical Structure

The highest ruling body is the

1 National Executive Council (NEC) this includes all National Executive members and Headed by the president of the Congress

2 National Coordinating Council this includes all National Executives members and all State coordinators, all National committee chairperson and all Local government coordinators and headed by the president of the congress.

3 Local Government Coordinating Councils this include all Local Government Executives and all Zonal coordinators headed by local government coordinators.

[/col] [/row]

NATIONAL COMMITTEES AND DEPARTMENTS

 

S/N

NAMES

NATURE

LEADERS NAME

PHONE NUMBERS

1

LOGISTIC

DEPARTMENT

 

 

2

MUSLIM

BODY

 

 

3

CHRISTIAN

BODY

 

 

4

TRADITIONAL

BODY

 

 

5

COMMANDANT

TEAM

 

 

6

DEFENCE

TEAM

 

 

7

MONITORING

TEAM

 

 

8

WELFARE

TEAM

 

 

9

ORGANIZING

TEAM

 

 

10

FINANCE

TEAM

 

 

11

SOCIAL

TEAM

 

 

12

HEALTH

TEAM

 

 

13

BUSINESS AND MARKETING

TEAM

 

 

14

PUBLICITY

TEAM

 

 

15

TREASURER

TEAM

 

 

16

ELDERS

TEAM

 

 

17

SECRETARY

TEAM

 

 

18

OODUA BAND

BAND

 

 

19

OODUA CULTURAL

TROUPE

Broadcast coverage by country

 
Add a comment

VISITOR COUNTER

United States 38.2% United States
Nigeria 30.0% Nigeria
United Kingdom 16.8% United Kingdom

Total:
 
110  Countries

010816
Today: 3
This Week: 3
This Month: 260

CONTACTS

For general information about the OPC, including registration, please contact us at:
admin (@) ooduapeolescongress.org
+2348033002661
+2348037135723
55 Shipeolu street,off Ikoroodu Rd.Palmgrove Lagos,Nigeria
 
 

WE ARE SOCIAL