Opinion

‘Ga’nu si’: Kwam 1, religious leaders, funerals and social media

Ganu si: KWAM 1 and alfas

Wasiu Ayinde Adewale Olasunkanmi Omogbolahan Anifowoshe, popularly called King Wasiu Ayinde Marshall or K1 De Ultimate, recently suffered the loss of his mother, Alhaja Halima Shadiya Anifowoshe, and days before that one of his wives, Alhaja Hafsat Ajoke Anifowoshe.

The Fuji maestro was seen at a wedding performing shortly after his mother’s burial, an action that sparked diverse reactions. While others praised his professionalism and strength, others questioned his decision to proceed with his work. KWAM 1 was emotional during the performance, as tears streamed down his face at some point, something less likely to douse the flame of criticism surrounding his performance.

A few days later, the Ade Ori Okin singer was back in the news. This time it was for his perceived insult to Islamic clerics at the Fidau prayer in honour of his late mum in Ijebu Ode. Disappointed with some Islamic clerics, he was heard saying they should have been at his father’s house but decided to be at his, suggesting they were expecting some cash to flow – the birth of the ‘Ga’nu si’ parlance.

“Alfas will not go to my father’s house for the party; it’s my house they will ‘Ga’nu sí. We then prayed in my home before returning to my father’s house for the main party,” he said in Yoruba.

His statement was interpreted as berating Islamic clerics for reportedly wanting financial rewards for attending the Fidau prayer.
Expectedly, his comment drew a barrage of criticism from Islamic clerics who demanded an apology for his seemingly rude remarks. In a viral video, one of them described KWAM 1 as a mere ‘alagbe’ (praise singer) who was lucky to have made a fortune from his trade. He insisted the musician had denigrated their standing in the religious circle.

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KWAM 1, returning fire to the clerics, sang at the first coronation anniversary of Sikirullahi Williams, the king of Odi-Olowo Kingdom in Mushin, Lagos on Thursday. The song, which he sang in Yoruba, can be literally interpreted into English as: “Evil-doers, God doesn’t look like you, and you’re not Him, despite all the lies, rebellion, and the wrong paths you have taken because of me. Anyone who likes can eat soap and drink it with water. If we said it and they didn’t accept, there’s no problem—two deer cannot drink from the same pot simultaneously.

“They are the ones who determine who is poor and who is not wealthy. They are friends who betray. Be cautious when talking about us behind our backs; nothing will happen to me. Hypocrites, be cautious when speaking about me regarding what I said earlier. Even if your friend offends you, be cautious in how you speak about them.”

KWAM 1’s comment could have been scathing, but it points to a problem with religious leaders and funerals in Nigeria. Many a time, clerics of both Christianity and Islam see funerals as an opportunity to compound the pains of grieving families. No, they do not wait for the dead to arrive in the afterlife before they make unrealistic demands, mostly centred on money. Some Catholic churches in a particular region demand that every due owed by the deceased must be paid before a funeral can be conducted. Some churches demand money is paid to their coffers before the funeral is conducted, blatantly throwing the ‘salvation is free’ belief to the gutters. To them, their rewards begin here on earth as though they do not believe in the one that promises mansions in their father’s house. Families not as buoyant as KWAM 1’s have had to suspend their loved ones’ funerals to gather more money to meet religious leaders’ demands. Religious leaders seem to have emulated the much-detested omo onile, demanding a share of the funeral budget before playing their roles of sending forth the deceased to the afterlife.

However, as typical of Nigerians, the ‘Ga’nu si’ statement has become the stuff of skit-making on social media. Skit makers have latched onto the phrase and made content to make light of the situation. Commenters are not left out, as they have also flooded comment sections with ‘Ga’nu si’ at any opportunity. Nigerians, blessed at making a serious situation into jokes, are enjoying themselves with ‘Ga’nu si’.

KWAM 1 gave them the fuel to sustain their urge when he sang in a video posted on Instagram, “Come and experience ‘Ga nu si’ in Ijebu Ode, so you can also give thanks. I always answer anyone who calls on me, whether female, male, adult, or child. We all want joy and shall dwell with us in our homes. Anyone who’s not comfortable should swell up and burst.”

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The Nigerian social media space never ceases to create entertainment. No matter how serious or sensitive an issue may be, Nigerians will always find a way to turn it into comedy. Nothing is off-limits whether it’s political drama, economic hardship, or, in this case, a controversy surrounding funerals and religious leaders. Memes, skits, and witty comments have transformed ‘Ga’nu si’ from a phrase of criticism into a viral catchphrase. In a country where daily struggles can be overwhelming, humour has become a coping mechanism—a way to laugh through the pain, even when the reality is anything but funny.

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Ademola is a writer, editor and proofreader with many years of experience. He loves music, football and books.

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