At the end of this session, students should be able to:
Describe the system of government of Hausa/Fulani, Igbo and Yoruba in pre-colonial
days.
Understand and describe their structure of government
Explain the roles of the component of their respective structures
Compare the different pre-colonial administration
Introduction:
Ever before the commencement of colonialism, the people of what later became known as
Nigeria were living under different administration or political arrangements. However, the pre-
colonial Nigeria symbolizes the methods or ways by which Nigerians govern themselves before
the advent of colonialism. It means traditional systems preceded the era of colonialism.
From the same position, the pre-colonial Nigeria varies from one region the other because the
ethnic and ethno-linguistic differences. For instance, while some political systems are centralized
or chiefly society (e.g Yoruba pre-colonial system and Hausa/Fulani), others were decentralized
or chief less society (like the Igbo clan system which was acephalous in nature). Interestingly,
indirect rule would not have been possible without the already established pre-colonial system.
YORUBA PRE-COLONIAL SYSTEM
It was generally believed that the Yorubas migrated into Nigeria from upper Egypt under their
powerful father, Oduduwa. They occupied the Western part of Nigeria and the system of
government practiced was monarchical in nature regarded as centralized administration ruled by
king with the assistance of other chiefs. It is important to note that Yoruba pre-colonial
administration was not highly centralized compared to Hausa/Fulani system. The reason being
that the Oba is not an absolute ruler and there is the principle of checks and balance. Examples of
Yoruba kingdoms include the Oyo kingdom, Ijesha, Ilesa, Ijebu, Abeokuta, etc. In this case, Oyo
empire is normally being taken as case study.
POLITICAL INSTITUTIONS OF YORUBA KINGDOM/OYO EMPIRE
The Oba is the highest authority in Yoruba kingdom though not an absolute ruler. He is both
political and spiritual head of the Oyo kingdom popularly known as Alaafin of Oyo. Also, the
Oba must be the eldest son of deceased king and a member of the royal family. He is well
respected by the subject and this explains why some have regarded him to be the ‘working
companion of gods’ (Alase Igbakeji Orisa). Not only that, Oba can be addressed as ‘Kabiyesi-
Ka bi o ko si’ (Nobody to challenge your authority), yet, there is the principle of checks and
balanc. Oba can checked by other institutions like Oyomesi, Ogboni cult, warlords, etc. The
argument is that Oba must always respect the views of the people in the society. This, perhaps
made Yoruba kingdom to be more democratic. Oba ruled with the assistance of chiefs called
Ijoye like Otun, Iyalode etc. With these chiefs, Oba can exercise judicial, legislative and
executive power particularly over serious cases like land dispute, crimes etc.
Oyomesi can be regarded as king makers. They are prominent chiefs comprising seven notable
individuals within the community. Specifically, Oyomesi are the institutions charged with the
responsibility of appointing the king from a royal family. It is headed by Bashorun. However,
the consent of the Oyomesi is required before any reasonable decision could be taken by Oba. It
is important to stress that the principle of checks and balance in Yoruba kingdom makes it
possible for the Oyomesi to check the excesses of the king. For instance, the Oyomesi
(kingmakers) may compel the king to open calabash (it is an order to commit suicide) if the
king is dictatorial and arbitrary in rulling the people.
The Ogboni cults on the other hand is often regarded as secret cult because their activities are
much hidden to the public. They perform rituals on behalf of the society, and also check the
excesses of both the Oba abd king makers. The group of Ogboni therefore is headed by Oluawo.
Esos or warlords is a group of people that provides adequate security in the Yoruba kingdom.
They helped to protect the life and properties as well as preventing the community from both
internal and external aggression. It is headed by ‘Aare Ona Kakanfo’ who provides military
support to the king. He is abnormally powerful and that explains why he stays outside the
community. More importantly, Aare Ona Kakanfo is expected to commit suicide if he losses
any battle which means he must not be defeated at the war front. Nevertheless, he check the
excesses of any institutions by withdrawing or neglecting military responsibility.
Yoruba pre-colonial systems, Oyo empire as case study was centralized though with the
principle of checks and balance.
Features of the Yoruba pre-colonial political system
Centralization: The Yoruba pre colonial system had a centralized system of public
administration and governance.
Single head: Political authority was vested in one single head, the King (Oba)
Political Institution: There were several political institution charged with specific public
duties e.g the royalty (afin), the king maker (oyomesi) and the cult (ogboni)
Check and balances: The system of administration and governance was based on the
principle of check and balances especially between the king and oyomesi/ogboni
Hereditary: Becoming a king (oba) was based on lineage and hereditary right.
Fusion of Powers/function: The king exercised legislative, executive and judicial power
although subject to the oversight of the oyomesi & ogboni society
Tribute (isakole): This was collected from the subjects to finance public administration
Impeachment: The Oyomesi and ogoni exercised the power of impeachment of the oba
and it was by death.
Function of the Ogboni Society / Secret societies
*Judicial power *Policy making
*Performance of rituals *Intermediary
*Cultural values *Power of approval
*Power of check *Maintenance of law and order
Elements of checks and balances in pre-colonial Yoruba political system
The Oracle: Ifa, the oracle, played very significant role in deciding policies and their
directions. He made choice of persons occupying public offices and judicial cases.
Impeachment or dethronement
Check and balances
Sucide/Exile
HAUSA PRE-COLONIAL SYSTEM
Hausa/Fulani pre-colonial political system can be credited to the Holy Jihad fought by Uthman
Danfodio in 1804. They can be found in the Northern part of Nigeria covering areas like Kaduna,
Sokoto, Kano, Zaria, etc. The system of government adopted is monarchical in nature popularly
regarded as a highly centralized method of administration. Not only that, Hausa/Fulani has also
been described as an Emirate system with Emirs as the head of each emirates.
There were two headquarters, in Sokoto and Gwandu headed by Emirs of Sokoto and Gwandu
respectively. Islamic law was adopted as the guiding principle of the administration. More
importantly, Emir is an absolute ruler because there is no principle of checks and balance as
epitomized by pre-colonial Yoruba administration.
However, the main political institutions in pre-colonial Hausa/Fulani include the paramount ruler
(Emir), Emir’s ministers, District Head (Hakimi), the village heads and the Alkali court.
Emir is the head of an emirate, vested wuth legislative, executive and judicial power. He is an
absolute ruler. That is, the Emir is supreme in decision making and whatsoever he ordered must
be carried out, though with the tenet of Islamic laws called Sharia. Therefore, the Emir is both
the political and religious head because he ensures that the provisions of Sharia are adequately
followed without any reservation. Emir’s court was the highest and final. Emir has the right to
levy tax and decision made can’t be changed by anybody.
More importantly, the Emir had an advisory council who helped in day to day administration of
the Emirate. These groups of people were popularly regarded as the Emir’s ministers assigned to
various offices for the purpose of administrative activities.
The Waziri can be regarded as the senior official and head of administration. Not only that, he is
in charge of all ministries and carry out the day to day administrative responsibility on behalf of
the Emir.
The Galadima is best known as the administrator of the capital of the emirate. That is, he is in
charge of Emir’s capital territory.
Madawaki can be regarded as the commander of the Calvary (i.e. Commander of the Army).
Specifically, he is known as the Modern Day Chief of Army Staff.
The Dogari is known as the chief of police. In the contemporary world, Dogari is regarded as
Inspector-General of Police (IG) whose responsibility is that of security.
Maaji stands as treasurer in charge of treasury. That is, Maaji is in charge of inancial activities
just like the Governor of Central Bank.
Sarkin Ruwa is the minister in charge of fishery. He organizes fishing festival under the
jurisdiction of the Emir.
Sarkin Pawa is the head of butchers.
Sarkin Fada on the other hand is head of Emir’s workers.
The emirate system was divided into a number of districts headed by ‘Hakimi’. However,
Hakimi is regarded as district head whose responsibility is that of tax collector. Tax like Jangali
(cattle tax collected by the Hakimi on behalf of the Emir). Hence, he is responsible to the Emir.
Other taxes collected are Kharaj on land, Zakat on properties etc.
In the same vein, each district is divided into villages headed by village heads. The village heads
helps to maintain peace and order in the village administration. He is the one helping the Hakimi
to collect tax both of who are responsible to the Emir.
The Alkali court takes charge of judicial administration of the emirate under Islamic tenet called
‘Sharia’. However, this Sharia law is administered by the appointed Islamic judges known as
Alkahli headed by Chief Alkali or Grand Khadi.
Finally, Hausa/Fulani pre-colonial administration is highly centralized and hierachical in nature.
Also, there is no principle of checks and balance as compared to pre-colonial Yoruba system.
Features of the Hausa Pre-colonial political system
The caliphates were divided into emirates for the easier administration, and each one of
them had its own Emir, who was chosen from one of the ruling families. As we have
already mentioned, there were two main caliphates: Sokoto and Gwandu. Both caliphates
had an Emir who ruled everything. There was an Emir of Gwandu, who was in charge of
western states, along with the Emir of Sokoto, who was in control of the eastern part of
the empire.
As for the emirates, they were divided into many smaller districts, each one of which was
led by the administrative head. Usually, this head was responsible for taxes. The officials
who led the district were known as Hakimi.
The Hakimi was in charge of appointing the village heads, who would help him with the
tax collection. Most often, the taxes were collected in form of land and cattle from people
who lived in the districts.
As for the legislative system, the emirate lived by the Islamic laws, which were supreme
in the land.
The executive functions were performed by the Emir himself, who had the absolute
power over the land. However, he had a couple of advisors, who could give him a
consultation on the important matters. It was up to Emir whether he chose to accept their
advice or ignore it.
The judicial system was based on the Sharia law. The courts were called Alkali Courts,
and this is where the judges made their decisions regarding various public disputes. They
took care of the disagreements that concerned marriage and divorce, cases of theft, debt
payment. They also carried out the murder trials and decided on the punishment,
according to Sharia law. Quite often, the Emir took care of the cases in his own court,
referred to as Emir’s court. The cases covered by Emir were usually those that Alkali
Courts did not cover.
The Emirs had almost unlimited powers in the emirates. They could make changes to any
part of common life. The caliphate was basically an authoritarian country with a
controlling ruler.
IGBO PRE-COLONIAL SYSTEM
The Igbo occupied the Eastern part of Nigeria. The administrative system is decentralized and
characterized by the principle of acephalous (absence of a centralized government). It is
therefore a chiefless society which was segmentary and egalitarian in nature. There was no
supreme king like Oba and Emirs in the North.
Interestingly, however, each village in Igbo society is normally administered like a Republic,
independent or sovereign state.
Be that as it may, there exist many institutions in the pre-colonial Igbo society, charged with the
responsibility of judicial, legislative and executive functions like: the family group, village
council, Ozo title holder, age grades and the Ala.
The Family Group is one of the most recognized institutions in pre-colonial Igbo society as the
basic unit of every political institution. It comprises people of the same family. Not only that,
each family group was autonomously headed by the title holder called ‘OKPARA’. The Okpara
controls the family and judges any family disputes. He performs ritual and ceremonial functions
on behalf of the family.
Village Council is popularly known as council of elders, it comprises of all the family heads in
the village. However, the most important thing is that each village was administered as a
sovereign entity and each family heads (Okpara) were reckoned or named an ‘Ofo’ title holders
in the village. They have the responsibility of discussing the matters that affect the life of the
citizens. They also help in maintaining law and order in the society as well as settlement of
dispute between or among group of families.
The chairman of this council is known as the oldest of the OKPARAS.
Ozo Title Holders can be seen as the highest title of honour which is given to the specific
individuals in pre-colonial Igbo society. To become an Ozo title holder, one must be prestigious,
popular and wealthy. The most amazing thing is that the position is not hereditary. Ozos are
highly influential. They settle and adjudicate on different disputes. Not only that, they rendered
valuable advice to the family heads (the Okparas).
Age grade is another important institution in pre-colonial Igbo society. They are group of young
men on the basis of age. These age grades carry out lots of responsibilities like maintenance of
peace and order, sanitation of the community, helping each other during harvesting period,
enforcement of law, etc.
The Ala is another political institution in pre-colonial Igbo society. Ala is popularly known as the
goddess of the land. Cases like murder, homicide, etc is judged by the Ala. To any Ala, there is a
priest called Ala’s priest who interpret the pronouncement of the Ala. This explains Igbos belief
in Amadioha, Igew-ka-ala, Ogbaegbu, etc in terms of needs.
Finally, the Igbo society is segmentry, Republican and sovereign in nature. There were no chiefs
compared to Yoruba and Hausa/Fulani pre-colonial
The structural organization of the Igbo political system
Village administration: The Igbo political system was based on the village as a political
unit. A village is seen as inhabited by a group of related families. Each family held the
ofo title and all of them put together formed the council of elders. Among the ofo title
holders, one of them is recognized as the most senior and is referred to as Okpara.
The Executive: The affairs of the villages are discussed from time to time by family
heads (council of elders).
The Legislature: The villagers made laws themselves
The Judiciary: In this area, family heads settles disputes between families. Serious cases
were referred to the council of elders.
The Ozo title holders: Some wealthy and influential men took this title which was very
expensive. It makes the holder to be recognized in the society.
Banishment: This was the maximum judicial punishment.
ARTICLE BY MONDAY DESMOND
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