Why council of elders have become spanner boys for Kenyan politicians

From the shuka-draped Maasai elders, to spear and shield holding elderly Luos, the Kaya elders from the coastal region and the no-nonsense Njuri Ncheke from Meru, councils of elders were made of respected and incorruptible members of the community.

The elitist octogenarians had great personal discipline and wisdom, and were in a position to influence the socio-economic and political decision making in their communities. When they called the community to war, they would be heeded without fail. And when they forbade war, the ceasefire was immediate.

"The Luo community has had a council of elders for a long time. The elders would solve social and cultural issues. They are the ones who decided when the community should go to war," says analyst Barrack Muluka, adding that the decision by the council was binding on all members.

Major John Seii, the vice chairman of the Kenya National Council of Elders and also the chairman of Kalenjin Council of Elders, says that before any member of the community was considered to be part of such a group, they had to demonstrate "firm standing on moral issues" and that "upright and respected members would become automatic members of the council at the age of 55."

He says that individuals aged 45 years but with the desired traits were made associate members, so that they could be groomed for the task of leading the community.

But perception of the elders' integrity is fast-changing. Pundits say some of the elders have become string puppets, who dance to whoever pays the piper. They mortgage their communities to the highest bidder, especially during political campaigns.

Moi University lecturer, Dr Masibo Lumala, says it is now imperative for people to start asking tough questions: "What makes a leader, are they wise or is it just about age?" Dr Masibo opines that the role of the elders was quickly shifting from dealing with cultural and traditional issues to being more political.

In the lead up to 2013 General Election, politician Kiraitu Murungi is on record saying that the Ameru people would only vote for a presidential candidate endorsed by the Njuri Ncheke Council of Elders. Historically, since the 17th century, the Ameru have been governed by hierarchical councils of elders from the clan level, right up to the supreme Njuri Ncheke Council. Njuri-Ncheke is therefore the highest social rank to which a Meru man can aspire, presumably making its stand more binding and influential.

But is that the case currently? "In fullness of time and modernisation, the notion of elite has shifted," says analyst Barrack Muluka, adding that, "We respect elders, but we do not respect certain institutions." He says that political influence has eroded the credibility of the councils: "In the past, it was the role of the council to install a politician. Now it is the politicians installing the council."

Both Dr Lumala and Muluka have harsh words for the elders, saying some have become "brokers on behalf of their communities."

"Given with the hard economic times, a majority of elders have thrown integrity to the wind and turned their positions into grounds for making money," says Dr Lumala.

Major Seii admits the claims are not far-fetched, stating that some elders still have "partisan political hangovers."

"Members of theses councils are products of a society steeped in corruption and tribalism and characterised by eroded moral values," he states. The vice chairman further says that he was aware of hidden hands of politicians when officials to the councils are elected in certain communities.

Dr Lumala notes that politicians have become so powerful that they are the ones pulling the strings. With the money and influence, he adds, elders have no mettle to challenge them.

"Where do council of elders get their money?" asks Dr Lumala. He asserts that, "They are financed by politicians. For instance, Luo elders cannot afford to go against elected political leaders, especially Raila Odinga," he observes. Attempts to control the elders is not a new thing, according to Major Seii. He says that a part from individual politicians, successive administrations have attempted to weaken the councils.

"For many years, elders have been sidelined. Only individual elders patronised by those in power were listened to and not the whole group," he recalls.

Formation of such groups, he notes, were and are still viewed by politicians with scepticism, since they do not want any other centre of power to challenge them. His statement is perhaps a confirmation why communities that have powerful political figures do not have vocal council of elders with some of the wazee always squabbling.

"The elders only become active during the electioneering period," says Dr Lumala.