Why council of elders will sink us deep into tribalism

I’ve been struggling to unravel one particular folly in Kenyan politics. I am talking about the institution of “tribal elders.” I call it an institution not because I want to institutionalise it, but because it seems all too prevalent. You know the monster I am referring to – Kaya Elders of the Mijikenda, Meru’s Njuri Njeke, Luo Council of Elders, Akamba Clans Governing Council of Elders, Kalenjin Council of Elders, Kikuyu Council of Elders, Luhya Council of Elders, and the Masai Council of Elders. I could go on to infinity, which is number 42, but I will spare you the agony. Let’s focus on two words – “council” and “elders.” Those two words are supposed to confer infallibility, wisdom and authority.

Recently, Cotu boss Francis Atwoli introduced a new twist to the tribalisation of the politics of ethnicity. He purported – I say purported because Mr Atwoli isn’t known for erudition – to bestow on Amani leader Musalia Mudavadi the title of Luhya spokesman. Mr Atwoli, known for bizarre theatrics, told us that a scientific “study” and “poll” by academics had established that Mr Mudavadi was the most popular Luhya leader. I scratched my head. If that’s all it takes to be the Luhya spokesman then the so-called Prophet Owuor – a clear charlatan – could be named the divine spokesman. How can one of the contestants for State House be a tribal spokesman? What does popularity have to do with being a spokesman?