The Obaro, Jehoiakim and the Burning of the Scroll
…Traditional Authority, Constructive Dissent and the Future of Owe Land – Fr Kunle Dukiya
An ethical, biblical and developmental reflection on the responsibilities of traditional leadership in contemporary society.
Introduction: When Power Becomes Uncomfortable with Truth
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One of the enduring dangers of leadership is the temptation to confuse authority with infallibility, loyalty with silence, and respect with unquestioning obedience. The danger is not peculiar to politics. It is equally present in religious institutions, traditional authorities, corporate organisations and every other structure of power.
Jeremiah 36 illustrates the dilemma vividly. God instructed the Prophet Jeremiah to record the messages he had proclaimed concerning the impending judgement on Judah and Jerusalem. Jeremiah dictated them to his secretary, Baruch, who wrote them down and read them publicly.
When the scroll reached King Jehoiakim, his response was telling. As Jehudi read it, the king cut off the columns with a knife and threw them into the fire until the whole scroll was consumed (Jeremiah 36:20–26).
The king’s action was more than displeasure. It was a symbolic rejection of accountability, a refusal to face uncomfortable realities, and an attempt to eliminate an inconvenient message.
Yet the most remarkable part of the story is that burning the scroll did not destroy the Word of God. Jeremiah was told to produce another scroll, restoring the earlier words and adding more. The lesson is profound:
Power may destroy the document, intimidate the messenger and suppress the immediate expression of dissent, but it cannot permanently extinguish the truth.
This episode offers a framework for reflecting on traditional leadership, particularly the responsibilities of the Obaro of Kabba and the traditional institution in the development and future of Owe Land. It is not an allegation against the present Obaro, nor an attempt to equate him with King Jehoiakim. It is an invitation to ethical reflection on the nature, responsibilities and limits of traditional authority.
1. The Obaro and the Moral Burden of the Throne
The institution of the Obaro of Kabba is far older than the personalities who have occupied the throne. It is an inherited cultural institution: a repository of history, identity, customary authority and collective aspiration. The Obaro is not merely an individual enjoying prestige; he is the custodian of an inheritance that transcends his person and his reign.
The throne carries responsibilities beyond ceremony, palace protocol, festivals and the preservation of customs. It should be an instrument of:
Cultural preservation and identity formation.
Social cohesion and community integration.
Justice, reconciliation and conflict resolution.
Protection of the vulnerable and disadvantaged.
Mobilisation of human and material resources.
Promotion of education and economic development.
Intergenerational continuity and responsible leadership.
The moral legitimacy of traditional authority is strengthened when people experience its relevance in their everyday lives. A throne derives its lasting significance not only from the reverence it receives but from the value it adds to the community it represents.
The fundamental question, therefore, is not merely how the people should honour the throne, but how the throne can continue to justify the confidence, respect and loyalty of the people.
2. Jehoiakim’s Syndrome: The Rejection of Uncomfortable Truths
Jeremiah 36 presents what may be called the Jehoiakim syndrome. It arises when those entrusted with authority become so attached to their positions, privileges and interests that they perceive criticism as an attack. Instead of weighing the substance of a message, they fix on the identity, motives or supposed disloyalty of the messenger.
The syndrome shows itself in five ways:
Personalisation of criticism. A legitimate observation about institutional weakness is treated as a personal affront.
Suppression of dissent. Those who raise uncomfortable questions are marginalised, intimidated or excluded from important conversations.
Cultivation of sycophancy. Those who offer praise and unconditional support are rewarded above those who give honest advice.
Substitution of appearance for performance. The institution becomes more concerned with projecting success than with confronting its real challenges.
Confusion of authority with superiority. The leader begins to assume that holding office makes every decision correct.
These tendencies undermine the very institution they are meant to protect. A traditional institution that cannot accommodate constructive criticism risks losing touch with the changing expectations of the people it serves.
3. The Palace Must Not Become an Echo Chamber
An important feature of Jeremiah 36 is the response of the officials who heard the scroll. Some recognised the seriousness of its message and considered it necessary to bring it to the king’s attention. Some even urged him not to burn it. They show the value of advisers with the courage to communicate uncomfortable truths.
This is directly relevant to the traditional council, chiefs, palace officials and other influential stakeholders in Owe Land. The effectiveness of a traditional ruler depends partly on the quality of the counsel available to him. A ruler surrounded only by people who agree with him may enjoy psychological comfort, but not sound judgement.
There is a difference between loyalty and sycophancy. Loyalty seeks the welfare and integrity of the institution. Sycophancy seeks personal advantage through the approval of the one in authority. The traditional institution needs advisers who can respectfully disagree, identify emerging challenges, question unhelpful assumptions and propose alternatives.
The palace should be a centre of wisdom, not an echo chamber of praise. A wise ruler does not fear intelligent disagreement. He fears the absence of honest counsel.
4. Respect Is Not Unquestioning Obedience
In many African traditional societies, respect for constituted authority is deeply embedded in cultural values. The Obaro deserves the respect due to the institution and the office he holds. But respect does not mean suspending thought or abandoning legitimate community concerns.
Disrespect and constructive dissent are different things. Disrespect seeks to ridicule, humiliate or undermine the dignity of a person or institution. Constructive dissent seeks to identify problems, challenge decisions and encourage better outcomes. It is possible to disagree with a monarch without disrespecting the throne. Indeed, an institution’s capacity to accommodate respectful disagreement is a sign of its maturity and resilience.
The people of Owe Land should be encouraged to take part in conversations about their collective future without fear of being labelled enemies of the institution. Equally, those who criticise traditional leadership must do so responsibly, with respect for facts, cultural sensitivities and the dignity of persons. The objective is not to weaken the throne but to strengthen it through honest engagement.
5. The Obaro and the Politics of Neutrality
Traditional rulers occupy a delicate position in contemporary Nigeria. Political parties, elected officials, influential individuals and competing interests frequently seek their endorsement and recognition. Traditional institutions also have legitimate reasons to engage government, particularly in advocating for infrastructure, security, education, employment and community development.
But political engagement is different from partisan capture. The Obaro’s institution should be able to work with successive administrations without becoming an instrument of any political interest. The throne should remain independent enough to speak for the collective interests of the people, whatever their political affiliations.
This matters especially in a politically diverse community like Kabba. When a traditional institution is perceived as belonging to one political camp, its ability to mediate disputes and unite competing interests is weakened. The monarch’s greatest political asset is the confidence of the community across political, religious, economic and generational divides. The throne should be a meeting point for the people, not another battleground for political competition.
6. Beyond Palace Politics: The Developmental Responsibility of Traditional Authority
The future of Kabba and Owe Land cannot be secured by cultural nostalgia alone. Heritage is indispensable, but development requires deliberate planning, institutional innovation, resource mobilisation and effective partnerships. The Obaro and the traditional council have an opportunity to provide moral leadership and to convene community-wide development conversations. Five areas deserve particular attention.
A. Education and Human Capital Development
Education remains one of the most powerful instruments for transforming communities. Kabba and Owe Land have human resources whose intellectual and professional contributions can be mobilised for community development. A structured educational initiative could include:
Scholarships for indigent but academically promising students.
Annual academic excellence awards.
Mentorship programmes linking young people with accomplished professionals.
Digital literacy and vocational training.
Support for girls’ education.
Partnerships with universities, colleges and technical institutions.
The traditional institution can provide the moral authority and convening platform to bring these stakeholders together.
B. Economic Development and Investment Mobilisation
Resource mobilisation must go beyond occasional fundraising and appeals for contributions. Owe sons and daughters at home and in the diaspora are a rich pool of professional expertise, entrepreneurship, investment capital and technical knowledge. A Kabba Development Investment Forum could identify viable projects and connect investors with opportunities. Priority areas could include:
Agro-processing and agricultural value chains.
Hospitality and tourism.
Real estate and housing.
Small and medium-scale enterprises.
Digital entrepreneurship.
Skills development and employment creation.
The traditional institution can facilitate dialogue, build confidence and encourage investment, while professionally constituted bodies handle project development and financial management.
C. Community Finance and Cooperative Development
Thrift, credit and cooperative institutions are a practical route to economic inclusion. Community-based savings and credit schemes could support traders, artisans, farmers, young entrepreneurs and women-led businesses. A well-governed cooperative movement could offer:
Affordable access to credit.
Financial literacy.
Collective savings.
Agricultural financing.
Small-business support.
Emergency assistance for vulnerable households.
Such initiatives must be professionally managed, transparent and compliant with financial regulations.
D. Security and Community Protection
Security is fundamental to development. Traditional institutions have community relationships that can support communication, early warning, conflict resolution and cooperation with lawful security agencies. The traditional council could encourage a structured community security framework involving relevant authorities, youth representatives, neighbourhood leaders and civil society organisations, with emphasis on prevention, lawful intelligence-sharing, social cohesion and protection of vulnerable people.
E. Youth Participation and Intergenerational Leadership
One of the greatest dangers facing traditional institutions is disconnection from younger generations. Young people should not be treated merely as an audience for ceremonies or as crowds to be mobilised. They must be participants in shaping the community’s future. A Kabba Youth Development Council, or a similar consultative platform, could let them contribute ideas on education, employment, technology, entrepreneurship, security and cultural preservation. The future of Owe Land cannot be secured without the active involvement of the generation that will inherit it.
7. Unity Is Not Enforced Silence
Unity is frequently invoked in traditional and community leadership. It is an important virtue, but it must not be confused with the absence of disagreement. A community can appear peaceful while harbouring unresolved grievances, exclusion, mistrust and competing interests. Such peace is superficial.
Lasting unity is built on justice, fairness, inclusion, dialogue and mutual recognition. Where there are grievances, they should be addressed, not concealed. Where there are disagreements, mechanisms for dialogue should exist. Where interests compete, impartial mediation should be encouraged.
The traditional institution should be a bridge across divisions, not a mechanism for suppressing legitimate differences. The Obaro’s moral authority is most valuable when exercised in the service of reconciliation and collective well-being.
8. Shared Responsibility and Institutional Accountability
Traditional leadership should not be reduced to the personality of the monarch. The institution is sustained by chiefs, palace officials, community associations, family structures and other stakeholders, so responsibility must be shared. Consultation, transparency and accountability in community development initiatives need strengthening. When a community project is undertaken, the people should be able to know:
What the project is meant to achieve.
How much money is required.
Where the resources are coming from.
Who is responsible for implementation.
What progress has been made.
How the project will be sustained.
Accountability does not diminish traditional authority; it strengthens public confidence and widens participation. Where the institution mobilises community resources, managing them properly is a moral obligation. The credibility of traditional leadership grows when its pronouncements are matched by visible commitment to the common good.
9. The Scroll That Cannot Be Destroyed
Perhaps the most powerful lesson of Jeremiah 36 is the resilience of God’s Word. The king destroyed the scroll, but Jeremiah produced another. This is also a metaphor for the relationship between authority and the aspirations of a people.
The legitimate concerns of a community do not disappear because they are ignored. The desire for justice does not disappear because those who demand it are discouraged. The aspirations of young people do not disappear because they are excluded from decision-making. The need for development does not disappear because community conversations are postponed. And the demand for responsible leadership does not disappear because it is inconvenient.
The future of Owe Land will depend on the ability of its institutions to respond constructively to changing realities. The Obaro’s reign should be viewed within the larger historical responsibility of keeping the traditional institution relevant, respected and responsive to succeeding generations. The question is not simply what the present generation can preserve from the past, but what it can build for the future.
10. A Proposed Social Compact for Owe Land
It would be useful for the traditional institution, community associations, political stakeholders, professionals, and women’s and youth organisations to work towards a shared development framework built on six commitments:
Pillar
Proposed commitment
Cultural identity
Preserve Owe heritage, language, values and traditions.
Education
Expand access to quality education and mentorship.
Economic development
Mobilise investment, enterprise and employment.
Social justice
Promote inclusion, fairness and protection of the vulnerable.
Good governance
Encourage consultation, transparency and accountability.
Intergenerational continuity
Give young people meaningful roles in community development.
This must not become another ceremonial declaration that fades after a public event. It should be a practical framework with measurable objectives, responsible stakeholders, implementation timelines and periodic public reviews. The traditional institution can provide the convening authority, while professionals and relevant organisations supply technical expertise and implementation capacity.
Conclusion: The Greatness of the Throne Is Reflected in the Flourishing of the People
The encounter between Jeremiah and Jehoiakim is not merely an ancient story of a rebellious king and an uncompromising prophet. It is a timeless reflection on power, truth and accountability. Jehoiakim had the authority to destroy the scroll, but not the power to invalidate its message. His response did not remove the warning; it deepened the consequences of his refusal to listen.
For the Obaro of Kabba and the traditional institution of Owe Land, the enduring lesson is that authority becomes more meaningful when exercised with humility, wisdom, fairness and a willingness to listen. The throne must remain bigger than the personality of its occupant. The institution must remain bigger than the interests of its immediate beneficiaries. And the future of the community must matter more than the temporary satisfaction of individuals and competing factions.
The Obaro’s legacy will not be measured only by the grandeur of ceremonies, the splendour of the palace or the number of dignitaries who pay homage. It will also be measured by the peace, justice, educational advancement, economic opportunity, social cohesion and renewed sense of collective purpose that the community experiences.
The people, too, have responsibilities. They must distinguish constructive criticism from destructive antagonism, take part responsibly in community affairs, and resist the temptation to reduce every disagreement to personal or political hostility. The relationship between throne and people must be one of mutual respect and shared responsibility.
Ultimately, the question confronting Owe Land is not whether the throne should be respected, but how the institution can turn the respect it commands into a transformative force for the people. A throne is not great merely because people bow before it. It becomes truly consequential when the people can look to it for justice, wisdom, protection, reconciliation and direction.
A Final Word to the Obaro, the Chiefs and the People of Owe Land
Do not burn the scroll.
Listen to the message, examine its contents, separate truth from mischief, and let wisdom guide the response.
Do not mistake the voice of constructive criticism for the voice of an enemy.
Do not sacrifice the future of the community on the altar of personal loyalty, political patronage or institutional pride.
The crown is a heritage. The throne is a trust. Leadership is a responsibility. And the people are the reason the institution exists.
The scroll may burn, but the message remains. The reign may pass, but the legacy will endure.
Selected Biblical and Academic References
Biblical references
Jeremiah 36:1–32 – The scroll, Jehoiakim and the rejection of God’s Word.
Matthew 20:25–28 – Leadership as service.
Proverbs 11:14 – The importance of wise counsel.
Proverbs 29:18 – The importance of vision.
Micah 6:8 – Justice, mercy and humility.
Luke 12:48 – Responsibility and accountability.
Academic references
Achebe, C. (1983). The trouble with Nigeria. Heinemann.
Hyden, G. (2006). African politics in comparative perspective. Cambridge University Press.
Mbiti, J. S. (1969). African religions and philosophy. Heinemann.
Nyerere, J. K. (1968). Ujamaa: Essays on socialism. Oxford University Press.
Sen, A. (1999). Development as freedom. Oxford University Press.
Suggested subtitle for publication: When the Palace Hears Only Praise, Who Speaks for the People?
Central thesis: Traditional authority does not lose its dignity by listening to criticism.
DemocracyNewslineNewspaper November 6th, 2026
