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 , 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 . 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

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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

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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

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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 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.

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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. The need for security, social belonging and the fact to identify with a political arrangement capable of galvanizing and ensuring social security had engendered in the minds of men the need to feel belonged. In both pre and dynastic Igala society the people willingly subjected themselves to the authority of the king (Attah) who as earlier stated had much power entrusted to him both politically and religiously as to determine the fate of his subjects in all matters. Oral interviews conducted in some selected areas of Igala land reveals that the Attah was revered by both young and old. Those who visited his palace greeted with their palms on the ground and their faces facing the ground in obeisance. He does not plead to have or attract anything including wife or wives and he willingly gets whatever he admires and like within the confines of his kingdom. In judicial administration his court has the final say even in matters of life and death.7In matters of administration, all the outlying districts within his kingdom were indirectly ruled by the Attah. He appoints his relations from amongst members of the royal or ruling houses to oversees them and expect nothing less than absolute loyalty and respect. 8 They also ensure the submission of royalties to the palace at Idah.

The Colonial Period The absolutism in Attah's institution cameunder serious threat with emergence of colonialism. As earlier stated the pre-colonial Attah's were absolute in all matters, including the power of life and death as their court remained the highest court in the land. The threat to Attah's supremacy began to be unfolded from the first half of the 19th century when European explorers began to visit the area and becameintensified with advent of

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POLAC HISTORICAL REVIEW (PHR) colonialism proper from the beginning of the 20thcentury. From this period the traditional political authorities and institutions witnessed serious incursion and influences which had negatively impacted the political system by altering the political arrangement of the people. The power and authority of the Attah during the pre-colonial period as stated above and Attah's initial reactions to the visiting European merchants, explorers and later the colonialist was an affirmation of how strong the institution was during the pre-colonial period. As a pendant to the above claim, or description of the power of the Attah's institution, Miles Clifford quoted the encounter between AttahAmehOchejeand the representative of the 1841 expedition. According to him “after interminable delay and much discomfort they were finally given an audience and AmehOcheje prefaced his welcome address as follows… The river belonged to me along way up and down on both sides, and I am king. The queen of white men has sent a friend to see me. I have also seen just now, present which is not worthy to be offered to me. It is only fit for a servant. God made me after his image; I am all the same as god and he 9 appoints me king…” The above extract clearly showed the degree of the institutions supremacy and a demonstration even to the outside world that an authority that firmed authority existed in this part of the globe. However this power and authority soon waned when exposed to a more modern superior authority that did not rely on tradition, but on modern technology as seen in their dealings with subsequent Attah's.10The hard posture of AmehOcheje (- 1854) which actually depicted the command and authority Attah's had, made the visiting European explorers and subsequently the colonialist to change their strategies aimed at curtailing Attah's power and also to provide an enabling ground for effective colonization. The new strategy anchored on persuasion, made successful Attah's after AmehOchejeand AkwuOdiba (1854-1870) to relaxtheir posture towards British representatives and later agreed to enter into trade and friendship agreement with British merchants even though the understanding of the terms of the friendship agreement turn out to be something different. For the Attah, he had entered into agreement with the British merchants in order to enjoy some measures of protection and boost his control of the kingdom. But he was disappointed when he was denied support at the time of needs. Trotter rightly stated that “Attah had specifically noted that he put English men as rulers, they must let him know, if the people troubled them, and they must not forget him. If 11 anybody annoys him, he will tell the white men”. The reality of the

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POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng agreement became unfolded when AttahAmaga (1876-1900) was denied assistance in the face of the invading migrants Bassa in the later part of the 19th C.12 Vol .4 No. 2 July -December 2020 The first half of the 20th century marked a turning point in the power relation between the Attah and the colonialist on one hand and the Attah and some of his dissident subject on the other. The introduction of modern technology and the dwindling power of the Attah showed clearly the beginning of a new dawn. The absolute power of the Attah was reduced to that of a subordinate officer, as his office was subordinated to that of a British colonialist beginning from the annexation of Idah in 1896 And subsequently other districts as was carried out in Dekina and Ankpa in 1903 and 1904 13 respectively. The conquest of these three districts represented the

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POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng conquest of the entire Igala land. This conquest of course paved ways for the gradual transformation of the political leadership of the people. It instituted far reaching changes in the system of leadership which invariably reduced the power of the Attahand also witnessed the emergence of more modern system of governance where Attah became answerable and subservient to 14 British colonial authority. The intervention of the British in the kingdoms traditional political arrangements exposed the Attah to more rebellions attitudes on the part of his subject who perhaps for long had been growing in anguish, but could not summon the courage to challenge the authoritarian regime of the Attah. According to YusufuAdegbe,

Idah and indeed the authority of the Attah had been weakened due largely to lack of people's support. The peoples disillusion stemmed out of the fact that before the bombardment, the people both in Idah and the outlying districts were already fed up with continuous raids and forceful imposition of taxes and other customary tributes and or levies by theAttah, through 15 the royal agents.

The intransigent of the colonialist was boosted by the unsupportive attitudes of some of the subjects leading to a change in the roles and position of the Attah beginning effectively from the 1901. The 1901 marked a turning point in the changing roles of the Attah and the influence of the colonialist in the appointment and coronation of Attah as reflected in the appointment and coronation of AttahOchejeOnakpa (1901-1903). To the utter dismay of the people AttahOnakpa who appeared compromising at the eve of his coronation suddenly realized his position as the Attah and quite unmindful of the power of the colonialist proved tough and uncompromising. The power of the Attah that was hitherto supreme and unchallenged became subjected to the control and direction of the colonialist. In real sense the rudiments of

POLAC HISTORICAL REVIEW (PHR) the indirect rule systems as enunciated had actually came into play in the whole of northern Nigeria. Chiefs were no longer who they thought they were. NurudeenAbubakar explain what became a clear indication of the proclamation of protectorate in Kano emirates. He stated that proclamation contained a clause which specified that “the Emir will thenceforth be under 16 government and was to be chosen by the high commissioner. Any

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POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng complaint was to be laid before “the big white man”.17The situation in Kano emirate was not different from what obtained in the whole of northern Nigeria protectorate. The position of the Attah was at the mercy of the colonialist. The retention of his seat is determined by his level of support and loyalty to the new colonial administration. Quite contrary to the tradition of the land, the colonialists had arrogated to themselves the power to appoint and dethrone chiefs. As rightly stated by MoshoodOmotosho

… in the traditional institutions setting, a council of kingmakers was responsible for choosing the successor to a deceased ruler, an important function as claimants were often numerous, but with the emergence of the colonial masters, traditional rulers were dismissed and deported, often for visible and unattractive practices such as slaving and their refusal to connive with the colonial masters and succumb to the new condition of British rule18.

The above extract aptly described the faith of Attah Ocheje Onakpa (1901-1905) who ascended the throne of Attah Igala after Attah Amaga in 1901. The colonialist who played some roles in the emergence of OchejeOnakpa was soon to be disappointed by the actions and non- supportive character of the new Attah. Consequently, AttahOnakpa was flimsily accused of stubbornness, conspiracy, and also of disturbing the peace of the land and was subsequently deposed and sent on exile to Asaba in 190319. The deposition of OchejeOnakpa showed clearly that the position of the Attah as the supreme ruler of the land had changed as the period marked a serious beginning in the colonial interference in an indigenous institution respected and revered by the people. Changes in the traditional institutions of the Igala people were not limited to Attah's palace alone. In fact the dethronement OchejeOnakpa in 1903 signaled the beginning of serious colonial interference in indigenous political institutions in the land. From 1903 efforts were made by the colonialist to institute far reaching changes in the traditional institutions. In fact the British colonialist became the deciding factor in who assumes what

Vol .4 No. 2 July -December 2020 position in the land. It became glaring to the people that their lands were under siege by an invading superior power. In fact the situation was likened to the popular saying that “you are either for us or against us”. The people could no longer determine who rule them in line with the customs and traditions of the land, as chiefs were arbitrarily appointed not minding the

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POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng succession arrangement of the people. This practice played out in Ankpa when succession dispute broke out between Negedu Obi and Ogwuchaji in 1903. Without recourse to tradition and succession principles the colonialist represented by the resident, Capt. O'Riordan went ahead to pronounced and installed Ogwuchaji as the new Onu-Ankpa20 contrary to the peoples wish. Even though the people refused to be docile as protest and fight broke out amongst the supporters of Negedu-Obi, the colonialist were able to bring the 21 situation under control after much fight that led to casualties on both sides . The British interference in the political institutions in the land as noticed in Idah and Ankpa showed that the new British system of administration had actually came to be as far reaching changes were introduced and the position of traditional institutions reduced or changed to that of a subordinate authority as unfolded in the practice of indirect rule system in the land.

Colonial Rule and the Position of the Traditional Chiefs The advent of British colonial administration changed the existing system in favour of the British colonial rule system. British colonial rule system provided several administrative positions that were not answerable to the Attah. Unlike what happened in other provinces in the north; in Igala land the situation appeared different because the centrality in the administration of the land prior to the coming of the colonialist was not taken into consideration in the decision taken to balkanized Igala land. Perhaps as a measure to reduce the relevance of the Attah institution the land was divided into various colonial provinces. In fact the division of the land into various provinces actually disintegrated Attah's hold, thereby gradually losing his political relevance in the outlying districts in favour of British colonial authority. A resident officer Miles Clifford stated that:

the advent of the British administration found the once flourishing Igala state riven with dissension and intrigue and, saving it in the nick of time from Fulani dominance proceed in its own way to hasten the disintegration. Idah with Adoru, Ojoko and Ibaji districts and part of Omata was placed under the protectorate government, the remainder being

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POLAC HISTORICAL REVIEW (PHR) absorbed into northern Nigeria where the Onus were effectually cut off from contact with their suzerain, whilst he himself was given no part in the administration of the moiety which had been left to 22 him.

This single act was carried out to reduce the relevance of the institution and to make it subservient to the British colonial administration. By 1918 when Attah was re integrated with his people, his power had been curtailed and reduced drastically. He was placed under check and various administrative offices were created and such offices were directly responsible to the colonial administration. As rightly quoted by Moshood “the underlying logic of indirect rule was that the colonial government directly interfered with native authority affairs and invariably the authorities 23 of the ruler were undermined”. In pursuant of the indirect rule system proper, far reaching changes were introduced between 1918 and 1930 under Mr. Clifford the District Officer. These changes ushered in the creation of native authority council, Resident councils, District headmen, village headmen and native courts 24 and various other bodies that facilitated the execution of British administrative policies. The creations of these bodies were some of the changes introduced that out rightly reduced or completely undermined the power of traditional institutions in Igala land. In short, the chiefs in the outlying districts were reduced to errand boys or better still tax collectors. The bastardization of traditional institutions was taken to greater height as traditions were no longer respected. The colonial authority was saddled with the power to appoint their loyalist as chiefs and heads of various districts. This principle saw the emergence of foreigners as district heads in Dekina, Ankpa and Abocho25. Besides having the prerogative of appointing their loyalists, they also hold the power to disciplined, removed or imprisoned any chief found wanting in the discharge of their authority. The appointment of loyalist and foreigners as district head led to the emergence of Mallam Jibrin a Hausa man from Zaria as district head of Ankpa in 1906, followed by another Hausa 25 Mallam Sharafu Abuh in 1909, WHILE one Mallam Ahmodu, a Yoruba man and a member of WAFF was made Onuh Dekina between 1914-1918 26. According to Clifford,the districts headmen were in most cases alien to the districts they administered (sic) and in some cases alien even to Igala…27 The foregoing discussion reveals the level of changes introduced into the workings of traditional institutions in very many societies in Nigeria. What the people thought were not practicable had been demonstrated in clear view of the people. Also all the districts heads, village headmen were only answerable to 131

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Vol .4 No. 2 July -December 2020 the British colonialist with little attention given to the Attah. The attentions were demonstrated only in matters of tradition and also at a reduced rate issues concerning tributes… With the involvement of the colonialists in the selection and enthronement of Attah, a new change which involved the attainment of certain level of elementary education was introduced as a prerequisite for anybody wishing to ascend the throne. This new changes or dimension came into play in 1946 when AmehOboni was installed with the demise of ObajeOcheje.28 Infact from 1946 the attainment of elementary education was not the only changes introduced but also the ability to understand and communicate in Hausa language. Other far reaching changes were the reforms of 1952 through to 1954. The practice of Native Authority system provides that Attah consults his council in vital and 29 important matters of native administration. This in essence had also

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POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng crippled Attah's authority and supremacy while the other selected council members and districts headmen were transformed into salaried district heads and became effective agent of British authorities responsible for 30 peace keeping and tax collection.

Post Independence Period The First Republic that emerged after independence era had little or no serious reforms in the activities of the traditional institutions. The military who took over the reign power for the better period before the third republic only carried on with the colonial legacies. The traditional institutions were at the beck and call of various state military governors. However they enjoyed some measure of recognition because military were also looking for a way of gaining legitimacy. This provided an opportunity for the traditional authorities that were also looking for any slightest opportunity to better their lots. The patronage of the government in power with the traditional authorities also led to the bastardisation of title in some various palaces. Traditional titles were given to politicians and their cronies in return for recognition, government support in terms of finances, contracts and attraction of government presence in forms of projects in their area. This is not to rule out the fact that the traditional institutions still remained messengers to the administration of successive governments in Nigeria. In as much as they enjoyed some measure of respects and patronage from both military and political leaders, their roles were not clearly stated in the scheme of things. One thing that was indisputable was the fact that they demonstrate their unalloyed support to the government of the day. If possible praise sing government policies and programs or risk be dethroned and banished. Oral account has it that the then Aliyu Obaje (1956-2012) had a curse to be detained in Makurdi under house arrest in 1976 during the reign of

POLAC HISTORICAL REVIEW (PHR) Col. AbdullahiShelleng the then military Governor of for some weeks for failing to carryout government instructions even when it was at the detriment of his subjects. This and several other accounts of enthronement and dethronement at will become the bane of traditional institutions in very many areas of Nigeria. However, it must be noted that successive government beginning from the colonial to the post-colonial period attested to the fact that traditional institutions commands some measure of respects among their people. As a result, various governments counted on the support of traditional institutions for the maintenance of peace and tranquility in their respective domains. To this end, they are enjoined to appeal to their people for calm during any crisis or breach of the peace emanating from government unpopular policies or from crisis emanating from disenchantment which is capable of creating unrest among 133

POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng the people. Despite this rule, the traditional institutions were seen as mare appendages with no constitutional roles in the administration of their areas. Government efforts at recognizing the worth and roles of traditional institution in peace building has not received any serious attention in the various reforms and constitutional development in Nigeria. As Moshood rightly stated “the post-independence Nigeria governments have relegated traditional rulers summarily, in much the same fashion as in the colonial era”. 31 The 1976 local government reforms which ordinarily should have taken cognizance of the roles of traditional institutions and by that assigned serious roles and responsibilities not only paid lip service, but failed to address the issues. The same goes during the 1984 Local Reforms which was headed by Ibrahim Dasuki, the 18th Sultan of Sokoto who was dethroned in 1996. Perhaps if he had known such faith will befall him, he would have ensured that a functional and robust roles be given to the traditional institutions in the reform he chaired. One thing that is clear and which kept re-occurring in every administration beginning from the colonial period was the identification of the traditional institutions as stabilizers and agents of peace and security in their respective domains. The reform bureau describes the traditional institutions (rulers) and the techniques they adopted in the face of enormous challenges that reduced them to a subordinate position. The bureau stated thus:

the traditional rulers have maintained and expanded the size of their members in several ways. Firstly, they tend to support whatever party is in power in their areas of authority. Secondly, they have co-opted many people into their groups by granting them honorific

Vol .4 No. 2 July -December 2020 titles. Thirdly, they have tended to recruit into their high offices educated people such as lawyers, engineers and doctors and to bureaucrats, with royal connections and used such men to strengthen their ranks and retain some awe for themselves in the minds of the common people. Finally, political office holders, especially under military rule have enhanced their position by using them to maintain law and order, collect taxes, assists the police and so on in their 32 respective areas.

The above extract if anything reveals the consciousness of the traditional institutions to save their throne from extinction or better put save 134

POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng their institution from ridicule amongst both government and their subjects. In all, both the 1976 local government reforms and the 1984 review of local government in Nigeria have identified the auspicious roles of the traditional authority. Both reforms clearly identified maintenance of peace and order, encouraged to ventilate their views on the management of the affairs of the nation. The reforms also cautioned against placing them in a position where they will have to vote in favour of one group as against another in council. And that involving them in activities in local government or any other level of government will expose them to partisanship. Nda also reported the then military governor of Kwara State Col. David Bamigboye as corroborating the submission of the reform bureau. He quoted Bamigboye thus: - to command the respect of the vast majority of the people in their domain and enclear themselves to their sons and daughters through whose goodwill they ascend the throne, traditional rulers have of necessity, to be insulated from partisan 33 politics”. Traditional rulers themselves having seen that the modern

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POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng administrative arrangement have little or nothing for them and knowing fully well the need to survive and maintain their status in the society in the face of these challenges, had to adopt a safe face mechanism capable of preventing them from being a laughing stock of their subjects. They had to create some measure of relevance for themselves by fraternizing with government of the day. The Emir of Yauri as quoted by Nda had this to say “politics is everybody's food. But there is one type of politics that traditional rulers should not take part in, (he is not to come out and say I am a member of a political party). The way you handle your people is also politics. You should know how to handle them so that everybody chooses what he feels is good for him. You should know the way to advise your people so that they don't misunderstood things. You have to do it wisely because you are not allowed to come 34 out and play politics like that.

POLAC HISTORICAL REVIEW (PHR) The above extract from the Emir of Yauri, succinctly put is a clear dilemma of our traditional institutions. The need to play by the rule as a father, and at the other hand, the need to get involved so that they can enjoy the crumbs from the master's table became the two throng fork they have to contend with. In most societies of Nigeria today, the traditional institutions finds it difficult to stay aloof from politics, to popularized themselves and also gain more followers, elected Governors in most cases carried along their traditional institutions (rulers) in all endeavours. Very many of the traditional institution had at one point or the other carried themselves in their numbers to their respective state government house to pledge their support to the government of the day and to also assure them of the support of their subjects. On their various campaign trains politicians visit traditional institution in such places to get their blessings. This obviously goes contrary to the roles of traditional institutions as envisaged in the local government reforms and reviews. More worrisome is the new policy of creating new chiefdoms in areas where none existed even in the pre-colonial period. This idea is to cripple the power of existing rulers, reduce their relevance and to elicit the support and political patronage of the people in such areas. These among many other policies of government have diluted the power, traditions and the position of traditional institutions (Rulers) among their subjects thereby reducing to a shadow of what they used to be.

Conclusion In conclusion, it is evidently clear from the fore goingthat the traditional institution only enjoyed their supremacy and played their roles as custodians of the people's culture and traditions before the advent of modern forms of government (colonial and post-colonial). The fear of intervention and the need to clearly spell out the functions of modern governmental system; they were reduced to mere messengers and agents of peace and tax collection by both the colonial and post- colonial administrations. The various reforms carried out and the constitutions of the

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POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng Federal Republic of Nigeria have both failed to identify any serious role for traditional institutions in the modern governmental system. As an errand institution, the traditional institutions have been at the mercy of successive administrations both at national, state or local government levels. Under the modern system of governmental administration, a first class chief or ruler dare not embark on any journey outside his place of abode without due information and permission of the local government chairman, though in reality this aspect of the governmental administration is hardly being put to practice. In order to blend in these circumstances, the traditional institutions have learnt to play by the rule and be a good boy in order to enjoy patronage or riskof dethronement.

End Notes Vol .4 No. 2 July -December 2020

1. J.N. Ukwedeh, History of Igala Kingdom, C.1534-1854, Kaduna: Arewa House Publication, 2003. 4 2. J.N. Ukwedeh, The Overthrow of Igala mela And the Origin of Dynastic Rule… 280 3. Interview with YusufuAdegbe, (120+), Title holder, Agbeji, 2012. 4. E. Asirvatham and K.K. Misra, Political Theory (13th edition), New Delhi: S. Chand & company, 2012. 71. 5. E. Asirvatham and K.K. Misra, Political Theory (13th edition),… 73 6. E. Asirvatham and K.K. Misra, Political Theory (13th edition),… 73 7. Interview with AchorOkpanachi, (95+) Traditional Ruler, Okenya, 2012. Subsequent other oral interviews carried out in Odu, Abocho and Emekutu with AmelokoAchimugu aged 80+, AchagbaAkeya and ShaibuAmanabo respectively corroborated Achor's claim. 8. Interview with AchorOkpanachi, (95+) Traditional Ruler, Okenya, 2012. Subsequent other oral interviews carried out in Odu, Abocho and Emekutu with AmelokoAchimugu aged 80+, AchagbaAkeya and ShaibuAmanabo respectively corroborated Achor's claim. 9. M. Clifford ”A Nigerian Chiefdom, Some Notes on Igala Tribes in Nigeria And the Divine King” in Journal of Royal Anthropological Institute vol. LXVI, 1936. 410 10. M.S. Abdulkadir, An Economic History of Igalaland,Ph.D Thesis, Bayero University, Kano, 1990. 291 11. H.D. Trotter, W. Allen, T.H.R.Thomson, Narrative of An Expedition of the River Niger in 1841, London: Frank Cass, 1968. 321. 12. H.D. Trotter, W. Allen, T.H.R.Thomson, Narrative of An Expedition of the River Niger in 1841,… 321 13. M.S. Abdulkadir, An Economic History of Igalaland, 291 14. Abdullahi Y.M., The Transformation of Igala Traditional Political Institutions Up To 2003, Ph.D. Thesis, Nasarawa State University, Keffi, 2012. 155

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POLAC HISTORICAL REVIEW Vol. 4 No 2 July – December 2020 Pages 121 – 135 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng 15. Interview with YusufuAdegbe, (120+), Title holder, Agbeji, 2012. 16. NurudeenAbubakar, “Colonial Rule and Chieftaincy, Emir Abbass (1903- 1919), The Praxis of Taqiyya” in T. Babawale, A. Alawo and B. Adesoji (eds), The Chieftaincy Institution in Nigeria, Lagos: Concept Publications Limited, 2010. 217 17. NurudeenAbubakar, “Colonial Rule and Chieftaincy, Emir Abbass (1903- 1919), The Praxis of Taqiyya” in T. Babawale, A. Alawo and B. Adesoji (eds), The Chieftaincy Institution in Nigeria,… 217 18. MashoodOmotosho, “Conflict in the Sultanate Institution: Reflections on the Enthronement and Dethronement of the 18th Sultan of Sokoto”

POLAC HISTORICAL REVIEW (PHR) in T. Babawale, A. Alawo and B. Adesoji (eds), The Chieftaincy Institution in Nigeria, Lagos: Concept Publications Limited, 2010. 385 19. M. S. Abdulkadir, Economic History of Igala Land,Ph.D Thesis, Bayero University, Kano, 1990. 295 20. N.A.K./Lokoprov, SNP/1/41/325, Igala Division file no 24148. P.1 21. N.A.K./Lokoprov, SNP/1/41/325, Igala Division file no 24148. P.3 22. M. Clifford ”A Nigerian Chiefdom, Some Notes on Igala Tribes in Nigeria And the Divine King”… 398 23. MashoodOmotosho, “Conflict in the Sultanate Institution: Reflections on the Enthronement and Dethronement of the 18th Sultan of Sokoto” in T. Babawale, A. Alawo and B. Adesoji (eds), The Chieftaincy Institution in Nigeria, 385 24. M. Clifford ”A Nigerian Chiefdom, Some Notes on Igala Tribes in Nigeria And the Divine King”… 398 25. N.A.K./Lokoprov, SNP/1/41/325, Igala Division file no 24148. P.1 26. N.A.K./Lokoprov, SNP/1/41/325, Igala Division file no 24148. P. 1 27. N.A.K./Lokoprov, SNP/1/41/325, Igala Division file no 24148. P. 1 28. N.A.K/ Lokoprov/Igala Division Annual Report 1946. 20 29. C.S. Whitaker JR, Politics of Traditional Continuity and Changes in Northern Nigeria 1946-1966, New Jersey: Princeton University Press, 1970. 271 30. N.A.K/ Lokoprov/Igala Division Annual Report 1946. 20 31. MashoodOmotosho “Conflict in the Sultanate Institution: Reflections on the Enthronement and Dethronement of the 18th Sokoto”… 387 Sultan of

32. M.N. Ndas, An Approach to Local Government Administration in Nigeria, Kaduna: Emkay Publishing Limited, 2002. 86. 33. M.N. Ndas, An Approach to Local Government Administration in Nigeria,… 88 M.N. Ndas, An Approach to Local Government Administration In

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