Pre-Colonial Administrations in Nigeria PDF

# Pre-Colonial Administrations in Nigeria ### Introduction Colonization had a significant impact on shaping the modern African state. * It defined the territorial boundaries. * It established administrative structures such as constitutions, governance systems, and bureaucracies. * It connected Af...

# Pre-Colonial Administrations in Nigeria ### Introduction Colonization had a significant impact on shaping the modern African state. * It defined the territorial boundaries. * It established administrative structures such as constitutions, governance systems, and bureaucracies. * It connected Africa to the global economy. When discussing Africa's present state of affairs, it is important to understand the components of pre-colonial statehood because African governments now confront more difficulties as a result of their lack of recognition. The examination of pre-colonial administrations in Nigeria is essential because it sheds light on: * The historical underpinnings of Nigerian governance. * Socioeconomic institutions. * Cultural dynamics. This information aids in understanding Nigeria's societal and governance structures prior to the arrival of European colonial forces. Examining Nigeria's pre-colonial governance structures illuminates the various traditional government systems that its numerous ethnic groups practice. Understanding the tenets, customs, and procedures inherent in these governance frameworks also sheds light on the pre-colonial frameworks that governed leadership, conflict resolution, and decision-making. It enables us to: * Understand the complex web of values and social structures that formed these communities. * Acknowledge and honour these conventional institutions' underlying qualities and wisdom. * Build a deeper bond with Nigeria's past and a more comprehensive grasp of its present by recognizing the country's cultural variety and comprehending the historical foundations of its governing institutions. This exploration values the rich history that shapes modern-day Nigeria and draws lessons from the past. These insights can inform contemporary discussions on: * Nigeria's governance. * Policy-making. * Decentralization efforts. Additionally, studying the pre-colonial legal and justice systems sheds light on: * Customary laws. * Dispute resolution mechanisms. * Concepts of justice prevalent in different Nigerian regions. Such knowledge contributes discussions on legal pluralism, justice reform, and the harmonization of customary and formal legal systems. By studying and preserving this heritage, we gain a deeper understanding of Nigeria’s historical context, allowing us to shape a more informed and inclusive future. It helps us appreciate the richness of Nigeria’s past and its potential for inspiring positive change. ### Pre-Colonial Political Formations #### Stateless Societies * These lacked central authority and had more decentralised structures. * Examples include: * The Igbo of Nigeria. * The Kung of Liberia. * The Tallenssi of Ghana. * The Somalis. * The Jie of Uganda. * The Mbeere of Kenya. #### State Societies * These incorporated multiple societies through conquest or voluntary submission. * They featured centralised authority, often personified by the head chief, and had established administrative and judicial institutions. ### Pre-colonial Political Systems in Nigeria The pre-colonial era, the political landscape of Nigeria was predominantly shaped by three major ethnic groups: * The Hausa-Fulani. * The Yoruba. * The Igbo. These groups possessed unique political systems, rich cultural traditions, and compelling histories. #### Hausa-Fulani Pre-colonial Administrative System The Hausa-Fulani were a combination of two groups that merged through intermarriage and conquest: * **The Hausa** were the original inhabitants of northern Nigeria, who had established several city-states with a common language and culture. * **The Fulani** were a nomadic pastoralist group that migrated from the Futa Jalon region of West Africa and gradually assimilated into the Hausa society. In the early 19th century, the Fulani people embarked on a series of holy wars known as jihad, led by Usman Dan Fodio. They aimed to reform Islamic practices in the Hausa states and unite them under a single caliphate. **The Sokoto Caliphate** emerged as the most dominant and influential political entity in pre-colonial Nigeria, covering vast northern and central regions. Establishing a centralized administration became a defining feature of the Sokoto Caliphate, with the Sultan serving as its esteemed leader. The Sultan held remarkable authority, acting as the caliphate's spiritual and temporal guide for Muslims. The caliphate was divided into two distinct regions: * The eastern region, with Sokoto serving as its capital. * The western region, with Gwandu as its capital. These regions formed the backbone of the administrative structure within the caliphate. Furthermore, each of these regions was subdivided into numerous emirates. These emirates were governed by appointed emirs, who functioned as the esteemed governors of their respective territories. These emirs held essential responsibilities in: * Maintaining order. * Overseeing local affairs. * Preserving the caliphate's unity and prosperity. The caliphate established a hierarchical governance system allowing effective administration and coordination across its vast territory by dividing into regions and emirates. It showcased the caliphate's ability to: * Govern. * Serve its people under the leadership of the central authority. * The appointed emirs within the various regions and emirates. The Sokoto Caliphate's reach and organization played a pivotal role in shaping the history of the Nigerian region. **The Emirs:** * Administered their emirates following Sharia law and paying tribute to the caliph. * Appointed district heads and village heads to oversee the local affairs. * Maintained trade and diplomatic relations with other African and European powers and resisted the British invasion until the late 19th century. **The caliphate also had:** * A judicial system based on the Sharia law. * A military system composed of regular and irregular forces. * A taxation system that collected various levies from the subjects. * A highly centralized and hierarchical political administration, with the Emir as the absolute ruler of his emirate. The Emir: * Had legislative, executive, and judicial powers. * Was a political and religious leader. * Appointed ministers who assisted him in different areas. **Key Officials in the Hausa-Fulani Administrative System:** * **Waziri:** The chief official or prime minister. He was the head of all the other officials and the chief advisor to the Emir. He oversaw the emirate's justice, finance, and taxation administration and acted as the Emir's representative in his absence and communicated with other emirates on behalf of the Emir. * **Galadima:** In charge of the emirate's capital, serving as the seat of the Emir's power and authority. Their responsibilities included supervising the city's affairs, maintaining security, collecting taxes; enforcing laws; and regulating trade. They acted as a crucial link between the Emir, the people of the capital, other emirates, and foreign visitors. * **Dogari:** Held the position of the head of police and was responsible for maintaining law and order in the emirate. They served as the chief executioner of criminals and the chief messenger of the Emir. * **Madawaki:** The army commander, organizing and leading military campaigns and advising the Emir on defence and security matters. Appointed from among Fulani pastoralists or Hausa nobles with expertise in warfare and strategy. They played a significant role in protecting and expanding the caliphate. * **Hakimis:** Local administrators and rulers in their respective districts or provinces, known as "Hakimiyya." They were either appointed or elected to govern a specific area. Responsibilities included maintaining law and order, collecting taxes, and resolving disputes. They could enforce laws, levy taxes, and mobilize forces for defence and security. They also were expected to act following the customs and traditions of the Hausa-Fulani society. The position of Hakimi was not hereditary but was often granted to individuals based on their qualifications, loyalty, and support from the ruling authority. They were accountable to the higher-ranking officials, such as the Emir, who oversaw their performance and ensured their adherence to the established governance structure. **Other Officials included:** * **Maaji:** The treasurer, he collected and managed the emirate's revenues, such as taxes, fines, tributes, and gifts. * **Sarkin Ruwa:** The river fishing official, he regulated and supervised the fishing activities on the rivers and lakes within the emirate. * **Sarkin Fada:** Responsible for the administration of the palace, he ensured the palace was well maintained, secured, and supplied with food, water, and other necessities. * **Sarkin Pawa:** The head of all butchers, he was responsible for supplying meat to the palace and the market and supervised the slaughter of animals for religious ceremonies and festivals. * **Sarkin Yari:** An advisor who assisted the Emir in running the affairs of the emirate, he was responsible for overseeing the detention and punishment of criminals and offenders. #### Features of the Hausa-Fulani Pre-colonial Administrative System * **The political system was organized around emirates,** with each emirate having a ruling authority called the Emir. These emirates were further divided into districts or provinces. * **The Emir** was the paramount ruler of the emirate. They held significant political authority and were responsible for making decisions and governing their regions. * **The Emir was supported by a council of chiefs,** comprised of influential elders and leaders from different districts or provinces within the emirate. This Council provided advice, assisted in decision-making, and helped maintain stability. * **The political system had a well-defined administrative structure.** Officials were appointed to manage various aspects, including finance, justice, and taxation, to ensure effective governance * **There was an informal system of taxation known as tributes.** Subordinate towns and villages would pay tributes through labour, agricultural products (such as yams and kola nuts), and animals to the paramount ruler. These tributes helped sustain the political system and provided resources for the ruler. #### Yoruba Pre-colonial System (The Oyo Kingdom) In the southwestern part of Nigeria, the Yoruba people held a position of prominence as the dominant ethnic group. Their origins could be traced back to Ile-Ife, where they believed the supreme god Olodumare created the first humans. The Yoruba had a diverse political system characterized by numerous kingdoms. These kingdoms shared a common language, culture, and religion. **The Oyo Empire** stood out as the most notable. The empire emerged in the 15th century and expanded its influence over Yorubaland and even beyond. In the Oyo Empire, a centralized administration was established, with the Alaafin of Oyo serving as the supreme ruler and commander-in-chief of the army. **The Alaafin** was assisted by: * A council of chiefs, known as the Oyomesi, who represented the various provinces and interests of the empire. * The Oyomesi also had the power to elect and depose the Alaafin, if he failed to perform his duties or became tyrannical. This was the privy Council of the Alaafin. It was composed of seven powerful chiefs; namely: * **Bashorun:** The head of the Oyomesi and the prime minister of the empire. He also served as the spiritual guardian of the state. * **Agbaakin:** The high priest of Oranmiyan, the legendary founder of the Oyo dynasty. * **Samu:** The sacrificial minister of the empire. He was hereditary within a single lineage and had to commit ritual suicide whenever an emperor died, to escort him to the afterlife. * **Alapini:** The high priest of Egungun, the ancestral spirits who had different roles and responsibilities in the administration of the empire. He had a lot of authority in spiritual matters. * **Laguna:** The minister of foreign relations and the roving ambassador of the empire. * **Akinniku:** The chief of defence staff of the empire. He was also responsible for overseeing the defence and security of the empire, as well as commanding the army in times of war. * **Asipa:** The most junior oyomesi, who was the deputy chief of defence staff of the empire and also ran important errands on domestic affairs and distributing gifts received by the Oyomesi. **The Oyomesi** was one of the main institutions that checked and balanced the authority of the Alaafin in the Oyo Empire. **Other duties of the Council were:** * To advise and assist the king or emperor, known as the Alaafin, in the administration of the empire. * To check and balance the authority of the Alaafin, who was both the political and spiritual leader of the empire. * The Oyomesi had the power to appoint and depose the Alaafin, if he was deemed unfit or tyrannical. The head of the Oyomesi, the Bashorun, could present the Alaafin with a calabash of parrot's eggs, which was a sign that he had to commit suicide. The Oyomesi also had the power to veto any decision made by the Alaafin, if they had a majority vote. The Council also represented and protected the interests of the empire and its people. The Oyomesi was responsible for: * Ensuring the welfare and prosperity of the empire, as well as maintaining its security and sovereignty. * Dealing with external threats and challenges, such as wars, invasions, rebellions, and alliances. * Overseeing the collection and distribution of tribute and taxes from the provinces and vassal states. **The Oyo Empire also had a powerful cavalry force known as the Eso,** who were the elite warriors and enforcers of the Alaafin's authority. It was led by the Are-Ona-Kakanfo, who was the commander-in-chief of the army. The army was composed of cavalry units that used horses imported from North Africa. The army was also divided into four groups, each with its own leader and banner. The army was used to expand the Oyo territory and to collect tribute from its vassal states. **The Alaafin created the title to defend the empire from external threats, especially from the Ibariba people who were raiding the northern borders of Yorubaland.** The Are-Ona-Kakanfo was expected to be a brave and loyal warrior, who could lead a large army of soldiers and cavalry. He was also expected to live outside the capital city of Oyo, usually in a commercial center, to avoid any conflict with the Alaafin and his Council of chiefs. **The role of the Are-Ona-Kakanfo held tremendous power and influence, yet it came with certain rules and traditions.** One such rule was the obligation to declare war on an enemy annually. Additionally, if the Are-Ona-Kakanfo were to lose a battle or be captured by the enemy, they were expected to commit suicide. Throughout history, renowned individuals have held the prestigious title of Are-Ona-Kakanfo. * **Kokoro Gangan:** Demonstrated his leadership by leading the Oyo army against the Ibariba and other invading forces, leaving a lasting mark in Oyo history. He was said to have supernatural powers and could transform into an elephant during battles. * **Afonja:** The sixth Are-Ona-Kakanfo, rebelled against the Alaafin and allied with the Fulani jihadists. He established the emirate of Ilorin but was later killed by his Fulani allies. His rebellion contributed to the decline and collapse of the Oyo Empire. * **Latoosa:** The eighth Are-Ona-Kakanfo, fought against the expansion of Ibadan, a rival Yoruba state that emerged after the fall of Oyo. He was known for his cruelty and brutality towards his enemies and his own soldiers. He committed suicide after losing a decisive battle at Kiriji. **The traditional title has remained relevant in contemporary times.** * **Chief M.K.O Abiola:** The presumed winner of the annulled June 12 1993 presidential election was the 14th Are-Ona-Kakanfo. * **Gani Adams:** A cultural activist and leader of the Oodua Peoples Congress, a group that advocates for the self-determination and protection of the Yoruba people, is the 15th and current Are-Ona-Kakanfo. He was appointed by the Alaafin in 2017. **The Ogboni** was a secret society composed of highly respected and revered individuals known as the "Ogboni chiefs" or "Elders." **The primary function of the Ogboni society was to serve as advisors to the Alaafin and the Oyomesi, providing guidance on matters related to justice, law enforcement, and social order.** The Ogboni chiefs held deep knowledge of customary laws and traditions, and their role was to ensure the proper application of justice and mediate disputes within the empire. It provided institutional check on the powers of the Alaafin and Oyomesi, in the case of actual abuses of power, and mediated the conflicts between them. Indeed, the powers of the Bashorun and the entire Oyomesi was restrained by the Ogboni. Additionally, the Ogboni society had a religious aspect, as they played a crucial role in the spiritual welfare of the empire. They performed rituals, made sacrifices, and communicated with the ancestral spirits to seek their blessings and protection for the empire. The cult also participated in the burial rites of a deceased king and in the coronation rites of new ones. **The Ogboni society held significant influence and authority in the pre-colonial Oyo Empire, as their wisdom, knowledge, and spiritual guidance were highly valued.** They contributed to the maintenance of stability, social harmony, and the preservation of cultural values within the empire. The leader of the Ogboni society was known as the Oluwo. The Oluwo was the highest-ranking official within the Ogboni society, wielding significant authority and influence. They were responsible for overseeing the activities of the society, making important decisions, and leading ritualistic ceremonies. **The Alaafin also had a retinue of palace officials who assisted him in the exercise of his powers.** * **Fathers of the King:** These were esteemed royal officials who played crucial roles in aiding the Alaafin in various aspects of governance and succession. These individuals provided important advice, organized the nomination process for the throne, and presented the selected nominee to the Oyomesi, the council of chiefs. They also oversaw the ceremonies and rituals associated with the coronation of the new Alaafin. They included: Ona Isokun, the Ona Aka and the Omo Ola. These royal officials held integral positions within the Oyo Empire's governance and succession processes. Their involvement ensured the continuity of leadership and the adherence to traditional customs and rituals during the transition of power. * **Iya Oba:** Official mother of the king. * **Iya Kere:** A female, entrusted with safeguarding the palace treasures, royal insignia, and all the regalia of authority, bearing the distinguished duty of personally adorning the crown upon the head of the Alaafin during his coronation. * **Osi Efa:** A wise and influential individual known as the "Voice of the Alaafin," serving as both a trusted political representative and an esteemed palace eunuch. This exceptional position allows them to navigate intricate court politics while delivering the Alaafin's messages with eloquence and diplomacy. * **Ilari:** Messengers and bodyguards of the Alafin. #### Features of the Traditional Yoruba Political System: * The political system was structured around a constitutional monarchy. * The Oyomesi, A council of senior chiefs, played a significant role in the governance process. * Subordinate towns paid tributes of labour, yams, kola nuts, and animals to the paramount ruler, representing an informal taxation system. * Checks and balances were incorporated into the political system to maintain stability and fairness. * The paramount ruler, known as the Oba, held the highest position of authority. * The Alaafin and the senior chiefs held regular meetings to discuss peace, success, and good governance. #### Igbo Pre-colonial System The Igbo people held a significant presence as the predominant ethnic group. Their political system was characterized by diversity and decentralization, grounded in democracy and egalitarianism. Unlike having a single political authority or a common ruler, the Igbo established: * **A network of autonomous communities called the Umunna.** These Umunna were made up of clans, lineages, and families, forming the building blocks of Igbo society. Through this decentralized structure, the Igbo fostered a sense of self-governance and independence within their communities. This emphasis on communal decision-making contributed to the rich and vibrant tapestry of Igbo culture. **Each Umunna had its own political, social, and economic institutions, which were governed by the collective decisions of the elders, titled men, and age grades.** The Igbo also had: * A system of checks and balances whereby no individual or group could dominate the affairs of the community. * A flexible and adaptable political system, which allowed them to cope with their environment's changing circumstances and challenges. The Igbo also had a rich and diverse cultural system, based on: * The worship of various deities, spirits, and ancestors. * Who influenced the fate and fortunes of the people. The Igbo also highly regarded: * Art. * Literature. * Education, which were expressed in their oral traditions, sculptures, masks, and ceremonies. #### Igbo Pre-colonial Administration Igbo pre-colonial administration was a form of decentralized and democratic political system that was based on the principle of acephalous (absence of a centralized government). The Igbo people, who occupied the eastern part of Nigeria, were organized into independent and self-governing communities that were segmented and egalitarian. **Each community was composed of several kindreds, villages, and clans that had their assemblies, councils, and leaders.** The Igbo political system was characterized by: * The village assembly, the supreme body that made decisions on matters affecting the community. * It comprised all adult males and sometimes females who had a stake in the community. The village assembly met regularly to discuss and resolve land disputes, security, taxation, and justice issues. **Within the Igbo community, an important aspect of their political system was the election or appointment of various leaders and officials.** These included roles such as the village messenger and the village spokesman. These individuals played crucial roles in representing and serving the community. **The Council of Elders held significance in the administration of the community.** The Council of Elders consisted of different categories of title holders. For instance, the Ofo title holders are entrusted as custodians of the sacred staff of authority and justice. Then there were the Ozor title holders, who were wealthy and accomplished individuals who had completed specific rites and ceremonies. **Finally, the Nze title holders are esteemed for their wisdom, integrity, and contributions to the community's development.** By having these distinct roles and institutions, the Igbo community ensured a balanced and inclusive approach to governance and decision-making. **The Council of elders also settled disputes and enforced laws and customs.** There existed age grades, these were groups of people born within a certain period and shared common interests and responsibilities. The age grade performed various executive functions in the community, such as maintaining public order, building roads and bridges, digging wells, clearing farms, organizing festivals, and defending the community from external attacks. The age grade also served as a social and recreational group that fostered unity and solidarity among its members. **The Umuada** was a group of married daughters of a kindred who had a special role in settling family disputes and ensuring peace and harmony in the community. The Umuada also performed certain rituals and ceremonies for the welfare of their parents, siblings, and children. Within the community, the Umuada held significant influence and authority, mainly concerning marriage, divorce, inheritance, and succession. Their role ensured that their wisdom and expertise guided crucial decisions and processes related to these aspects. **The priest** played an essential role in the community, serving as a key intermediary between the people and the deities or ancestral spirits. These priests maintained a close relationship with the divine, acting as a communication channel. They fulfilled various religious duties, including: * Performing sacrifices. * Leading prayers. * Engaging in divination. * Providing healing. * Conducting cleansing rituals. * Offering blessings to the community. Through the involvement of the Umuada and the guidance of the priests, the community maintained a strong spiritual foundation, ensuring that their religious practices were carried out with reverence and a sense of connection to the deities and ancestors. **The priest also had some judicial functions, such as pronouncing curses or sanctions on offenders or violators of taboos.** Some of the priests were hereditary, while the deities or spirits themselves chose others. **Some examples of priests in Igbo pre-colonial administration were:** * The **Eze Nri**, who was the high priest of Nri, the ancestral homeland of the Igbo. * The **Eze Aro**, who was the high priest of Arochukwu, a powerful religious centre. * The **Dibia**, who was a diviner or healer who used herbs, charms, oracles, and incantations. #### Features of the Igbo Pre-colonial Administrative System: * **The Igbo political system was characterized by a decentralized structure,** with autonomous communities or villages governing themselves. Each community had its own designated leaders and governing institutions. * **The core decision-making body in the Igbo political system was the community assembly or Council, known as the "Oha-na-Eze."** It consisted of adult males who gathered regularly to discuss community affairs, resolve disputes, and make decisions. * **The Eze, or traditional ruler, was the head of each autonomous community.** They held a position of authority and leadership, but their powers were usually more consultative than dictatorial. The Eze acted as custodians of tradition and helped maintain social order. * **The Igbo political system had a social hierarchy based on titles.** Individuals could earn titles through achievements, wealth, or community service. These titled individuals had influence and could serve as advisors to the Eze and community assembly. * **Age grades played a significant role in Igbo governance.** Individuals of similar age sets formed associations and progressed through different stages in life together. Age grades had specific responsibilities within the community, such as maintaining security and mediating conflicts. * **The Igbo had a traditional justice system deeply rooted in their customs and traditions.** Chief among these was the "Ofo" judiciary, where disputes were settled by respected elders using mediation, arbitration, or customary laws. * **The Igbo political system emphasized democratic principles, with decisions made through consensus-building and popular participation.** Discussions and debates were highly valued, and extensive efforts were made to accommodate diverse viewpoints. --- # References * Agbaje-Williams, B. (2005). 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