The Changing Roles of Traditional Institutions in Igala Land During the Colonial Period

POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng The Changing Roles of Traditional Institutions in Igala Land during the Colonial Period Abdullahi, Musa Yusuf, Ph.D Federal University Lokoja, Kogi State and Achoba Fidelis Ph.D Abstract In almost every society, people were governed through an institution adopted and acceptable to all. Such institutions gained legitimacies through royalty. Traditional institutions were and remained the only legitimate authority in most societies of Nigeria. They were revered, respected and obeyed by all. In some societies they held the power of life and death over their subjects and their courts remained the highest court in the land. In reciprocity, the traditional authorities provided the needed security and protection to the peoples. However, this old tradition of kingship faced enormous challenges arising from the growing influence of modern technology which propelled the move for contacts between the indigenous peoples in Nigeria and those branded as “super human”- the Whites. The emergence of the White Colonialist beginning from the 19th Century had ushered in a change that shook the foundation of Royal or Traditional institutions in Nigeria. This paper looks at the historical narratives of interactions between the indigenous peoples and the alien Colonialist that shook the foundation of traditional institutions among the Igala people of Central Nigeriaand sustained even by the post- colonial successive administrations in Nigeria. Introduction Traditional institutions are an aged long institution cherished, respected and carriedwith a sense of responsibilities and royal patronage. In most settlements Africa either at a micro or macro level, people findit a sense of duty to rally round someone who stands for them, be their mouthpiece and possibly defend them as the case may be. This body of person(s), family or clan is or are entrusted with the care and security of a particular locality or settlement. These types of relations are encapsulated in an informal social contract respected by all. In a simple term such person(s), family or clan maintained what is majorly identified as royalty. Members of such royal family are expected to serve as a shield for the community while the members of the community are expected to show some sign of respect and 121 POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng Vol .4 No. 2 July -December 2020 reciprocate in terms of tributes and so ready to present themselves for the security needs of their community. Generally in Nigeria societies this group of persons and their family members were held in high esteem, feel a sense of authority and command most of the happenings in their societies. Traditionally they belonged to the wealthy class as they had an unhindered access to most of the resources of the land. During emergencies such as outbreak of epidemics or other strange illness the chief in connivance with the chief priest of the land and other traditional medicine practitioners go into consultation to determine its cause and find solutions to it for the overall good of their people. In terms of war the chiefs assumed the role of the commander as he direct the course of events even though they were not expected to be in the battle front. Theses and some other important functions performed by the chiefs endeared them into the minds of their subjects. However among the Igbo who are the immediate neighbours of the Igala to the east the practice appeared different. The Igbo nation practiced republican egalitarian society where royalty was not given such recognition as the Igala did, to the Igbo the oldest member of the community or clan held the reign of power or control while others willingly submitted to the decision of elders of community or clan. The emergence of colonialism in the first half of the twenty century upturned most of the functions of traditional institutions. For instance the Igbo who before colonialism were egalitarian in nature had paramount rulers forced on them while in Igala land the erstwhile respected chiefs became puppets in the hands of foreign invaders who initially came as friends and business partners, but little did the traditional chiefs knew they had come to romance with those who will reduced their worth and integrity to mere errand boys. As in the case of Igala land the scenario was worst as the land was Balkanized into different areas of jurisdiction thereby crippling the power and influence Attah had on his subjects during the pre-colonial period. Traditional Institutions in Igala land during the Pre-Colonial Period The Igala who occupies a geographical territory located at the eastern flank of the rivers Niger and Benue were not an exception in the emergence of royal lineage as explained above. The institution of Atta 'ate in an area which is cumulatively referred to as kingdom before the emergence of modern state structure is good example of a community where the social contract theory holds sway. The emergence of Attah institution which invariably represents the beginning of a kingdom is traceable as far back as the early 16th century. Even though oral account tries to explain some dynastic period not captured in the various literature on Igala people. This period represent the pre-dynastic 122 POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng POLAC HISTORICAL REVIEW (PHR) period when Abutu-Ejeh and later on Ebulejonu were said to have held the reign of power over a people supposedly representing the Igala ethnic 1 nationality before migration to Idah. Discussion on this work shall be 123 POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng reduced to the period when effective dynasty was established in Idah beginning from the period of Ayegba-Oma-Idoko. The period beginning from the 17th century was identified as the likely period when Ayegba established his authority on the Igala people.2 The political arrangement of the Igala kingdom revolves round the Igala-mela(the nine Igala kingmakers) before the institution of the central figure in person of Ayegba. Details of how the Igala nation was governed prior to the arrival of Ayegba were lost to history and the question of how an indigenous society willingly surrendered their sovereignty to a supposed stranger is not also within the scope of this work. Rather this work seeks to address the changing rule of the Attah institution beginning from the colonial period. The relationship between chiefs or king and their subject before the emergence of modern state structure with constitution is likened to the relationship between man and his God. The subject had little or no room for questioning, for argument and for disobedience or challenge to the order and authority emanating from the king. The king was sometimes seen as representing the gods and so seen as an infallible being. He holds the power of life and death over his subjects, his orders or command must not be challenged in the public, he has an unhindered access to almost everything including the common wealth of the land. His anger was seen as a thunderous storm which none of his subjects prays to see. It was in such manner that the Attah was seen by his subject.3This type of unequal relations between the ruler and the ruled is been captured well in the theory of Divine origin and the Social contract theory. The Theory of Divine origin The theory of divine origin clearly states the relationship between the ruler and the ruled. It epitomizes God's divine ordination of some people as rulers and so deserves an unquestionable respect and relations between the commoner and the ordained. According to this theory “the state is established and governed by God himself or by some superhuman power. God may rule the state directly or indirectly through some person regarded as the agent or vice regent or vicar of God.. The divine origin or the theocratic conception is almost as old as the state itself and is found universally among early peoples.''4 It is well authenticated fact that early forms of political authority were believed to be connected with the unseen powers. “The earliest rulers were a combination of priest and king or the magic man and king…”5The theory of divine origin epitomizes the conception of the Igala Vol .4 No. 2 July -December 2020 peoples belief in the divine ordination of some persons to rule and others to follow. It explain the reason(s) why the people became totally submissive to their ruler. 124 POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng Theoretical Framework (The Social Contract Theory) The social contract theory holds that “the state is the result of a deliberate and voluntary agreement on the part of primitive men emerging from a state of nature… The state of nature was either too idyllic to last long or too inconvenient and unbearable for man to put up with. Hence men in this primitive state soon abandoned the state of nature and set up a political society through the instrumentality of a covenant. As a result of the covenant each man lost his natural liberty in part or in whole and in its place he obtained 6 the security and protection of the state… The above two theories capturein clear terms why men chose to surrender nature given freedom and liberty in order to device means of contending with the ever growing social challenges occasioned by the expanded character of the state.

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