Pre- colonial History of Nigerians Administration POL 112

History of nigeria pre- colonial era (administration) 

The Onitsha Kingdom, which was originally inhabited by Igbo, was founded in the 16th century by Igbo migrants from Benin. Later groups like the Igala, and Igbo traders from the hinterland, settled in Onitsha in the 18th century. Another Igbo kingdom to form was the Arochukwu kingdom, which emerged after the Aro-Ibibio wars from 1630-1720. The Aro Confederacy dominated southeastern Nigeria with pockets of influence in Equatorial Guinea and Cameroon.
Igbo gods, like those of the Yoruba, were numerous, but their relationship to one another and human beings was essentially egalitarian, reflecting Igbo society as a whole. A number of oracles and local cults attracted devotees while the central deity, the earth mother and fertility figure Ala, were venerated at shrines throughout Igbo land.

A popular theory that Igbos were stateless rests on the paucity of historical evidence of pre-colonial Igbo society. But, archaeological finds of Igbo Ukwu have revealed a rich material culture in the heart of the Igbo region in the 8th century, but there is little evidence to cover the period from then to the oral traditions of the 20th century. Benin exercised considerable influence on the western Igbo, who adopted many of the political structures familiar to the Yoruba-Benin region. Ofega was their queen as at that time.

Igbo land (Standard Igbo: Àlà Ị̀gbò), also known as Southeastern Nigeria, is the indigenous homeland of the Igbo people. It has non-governmental cultural and common linguistic region in southern Nigeria. Geographically, it is divided by the lower Niger River into two unequal sections – an eastern (which is the larger of the two) and a western section. It is characterized by the diverse Igbo culture and the equally diverse Igbo language.
Politically, Igbo land is divided into several southern Nigerian states. Culturally, it is divided into several sub-groupings, including the Anioma, Ngwa, Edda Egbebu, Ezaa, Ibeku, Ohuhu, Omuma and the Ekpeye. William Balfour Baikie remarked that "in Igbo land each person hails, as a sailor would say, from the particular district where he was born, but went away from home all are Igbos and yet considerable differences exist between different parts of this extensive country, and the dialects spoken also vary greatly. Igboland is surrounded on all sides by a host of large rivers, and other southern and central Nigeria indigenous tribes namely Bini, Urhobo-Isoko, Ijaw, Ogoni, Igala, Tiv, Yako, Idoma and Ibibio. In the words of William B. Baikie, "Igbo homeland, extends east and west, from the Old Kalabar river to the banks of the Kwora, Niger River, and possesses also some territory at Aboh, an Igbo clan, to the west-ward of the latter stream. On the north it borders on Igara, Igala and A'kpoto, and it is separated from the sea only by petty tribes, all of which trace their origin to this great race".

PRE-HISTORY (6000–3000 BC)

Early settlement of Igbo land dates back to 6000 BC based on early pottery work found in the Okigwe, and known today as Awka. Some local Villagers retains the Original name, like Umuzuoka, The Blacksmiths Ezioka, Okigwe, Imoka, etc. Oka ,igwe-Nsukka axis. There is, however, evidence of Paleolithic man settling in southern Nigeria from at least 10,000 years ago. Much of the pottery excavated by a team led by Thurston Shaw with the University of Nigeria at Nsukka in 1978 uncovered a rock quarry which was a mine for tool and pottery making for a 'stone civilization' nearby at Ibagwa. Anthropologists at the University of Benin discovered fossils and use of monoliths dating back to 6000 BC at Ugwelle-Uturuin the Okigwe area. Further evidence of ancient settlements was uncovered at a hypothesized Nsukka metal cultural area from 3000 BC and later settlements attributed to Ngwa culture at AD 8-18. The Nsukka-Okigwe axis forms as a basis for a proposed Proto-Igbo cultural heartland antecedent to contemporary Igbo culture. It is unclear what cultural links there are between these pre-historic artifacts and today. Later human settlement in the region may have links with other discoveries made in the wider area particularly with the culture associated with the terracotta discoveries based at Nok spanning a wide area about north-central Nigeria.

Much of the Igbo population is believed to have migrated from a smaller area in this region, starting several independent Igbo-speaking tribes, village-groups, kingdoms and states. The movements were generally broken into two trends in migration: a more northerly spread group towards the banks of the Niger and the upper quadrant of the Cross River; the other, following a southerly trail had mostly risen from the Isu populations based nearer the axis from which the majority of southern Igbo communities were populated. Mbaise are notably the best examples of an Igbo group claiming autochthony and rejecting many migratory histories about their origins, many of these groups either way are evidently culturally northern or southern Igbo based on the proximity of their traditions to those of their neighbours and, many times, familial and political ties.

The Hausas

They are an ethnic group that mostly is dominated by the Northern part of Nigeria with many of the natives Islamic.  Pre: is a prefix that suggests “before” or “Prior”. Colonial on the other hand refers to the advent of a culture (developed) into another culture (undeveloped) with the aim of governance and development.

The Hausa Pre-Colonial Administration means a governance or rule that was functional in Islamic Northern part of Nigeria before or prior to the arrival of a developed culture (Europeans). In simple words, how the Hausa natives were governed before colonialism. In this context, we shall dig deep into history to elucidate and concentrate on the life of the Hausas before the coming of the Europeans.

THE HAUSA- FULANI PRE-COLONIAL HISTORY AND ADMINISTRATION

A group of Muslim from the western Sudan came to the North in 19t century and met an already existing Hausa states. The Fulani‟s  co-habitual and intermarried with the Hausas, the aborigines who were pagans from on set.

The Hausas practiced centralized administration as well as traditional religion, which subsequently caused war called jihad and other factors that was led by Usman Dan Fodio(Utman Dan Fodio), this brought the fall of Hausa Oligarchy and eventually changed the traditional religion of Hausas to Islam of Fulani. This scenario led to the people now referred to as Hausa-Fulanis which mean Hausa and Fulanis are the same in today Northern Nigeria. At the beginning of the war, there was an assumption that Usman Dan Fodio had a religion in mind but when the whole thing exploded, there were mixtures of politics. After Usman Dan Fodio had captured the land, he divided the empire into two parts.

The eastern section (which compromised the emirates of Sokoto, Gobir, Kastina, Kano, Daura, Zaria, Keffi, Nassarawa, Kastina, Bauchi, and Adamawa with its headquarters‟ at Sokoto while in western section( Emirate of Gwandu comprising of Kebbi, Yauri, Nupe, Borgu and Illorin) with its headquarters at Gwandu. Usman Dan Fodio appointed his son Bello the emir and latter Sultan of Sokoto (the capital of eastern section) his brother Abdullahi became the leader of western section as well as the emir of Gwandu. Usman Dan Folio remained the Amir Al- kimini or Sarkin Muslimi (commander of the faithful or caliphate).

The administration of the emirates was that of the Hausa System, Feudalistic. The emir sublet land to other local chiefs who paid him taxes and local chiefs also gave land to other chiefs who were under them who also paid fief. The emir was responsible for major decision such as issues concerning religion. The emir of Sokoto and Gwandu were most superior hence, they came directly from the founder of Fulani Empire. All the emirs paid tribute to any of the two emirates depending on the part they belong. The final ratification of any emirs was done by the emir of the empire where he is coming from either Sokoto (eastern section) or Gwandu (western section) actually, for anyone to become an Emir; he has to receive the blessing or approval of any of Sokoto or Gwandu Emirs.

OFFICIALS TO ADMINISTER EMIRATE:

These officials are appointed by the Emirs to help him in day to day administration for easy drawing of the leadership close to everyone.

1.      Galadima - He was in charge of administration. He was also the highroyal official who watched over the town when the king and other chiefs went to war.

2.      Madawaki - He was the commander of the armed forces, next to the king, and adviser to the king. He summoned meeting of the chief councilors, and other chief councilors, selects a new king if the incumbent dies.

3.      Madawaki - He was the commander of the armed forces, next to the king, and adviser to the king. He summoned meeting of the chief councilors, and other chief councilors, select a new king if the incumbent dies.

4.      Waziri - He shared responsibilities with Madawaki even though his Primary assignment was chief minister acts as Prime minister. 

5.      Mogaji/ Maaji - He was treasurer in charge or financial minister, what we now call minister of finance. 

6.      The Yari - in charge of prison, what we call nowadays controller general of prisons. 

7.      The Sarkin Dogari - chief of police or inspector general of police who took charge of prisoners charged with Serious Offences inflicted corporal punishment, acted as town crier and watchman. 

8.      Sarkin Yan Doka - Head of emirs body guard 

9.      Sarkin Fada - He was the head of palace officials or workers (he was head of service). 

10.  Sarkin Ruwa - Head of fishing and water resources.

11.  Sarkin Pawa - In charge of butchers 

12.  Arkimi - Districts head.

13.  Alkali - He was Muslim judge who interpreted cases based on Sharia code 

The emirate was divided into local government; local government further divided into villages and villages were divided into districts. This was for administration conveniences. The local government administration was carried out through village and district heads appointed by the emirs. They were appointed based on their family position or from traditional ruler of their areas.

They had representatives in the Emir’s palace where they reported event from their locality and received instruction from Emir’s palace. Arkimi/Harkim collects taxes and enforces laws and orders from emirs in their localities. After collecting the taxes, he retains some as commission and pays the rest to his representative who after deducting his share remits the rest to the Emir. The emir had a centralized administration since he was in charge of executive, Judiciary and legislative functions. He was the spiritual and political head; he was looked at as someone who was ordained by Allah to rule because of this assumption any disobedience to his laws meant disobedience to Allah.

Emir‟s decision was final on every matter, he was the Supreme Judge. All Judicial matters were based on Sharia drown from Koran which is the embodiment of legal, cultural and social live of Muslims. It is and was a totality of their culture and governance. Lesser cases were settled by Alkali and his Jury. Cases like land disputes, debt, inheritance, slander, fighting, divorce, custody of children etc. These were settled in the court of Alkali while appeals could be sent to

Chief Alkali’s court at the Metropolitan capital at the smaller village, the village heads settled such minor offences aforementioned. In all cases, the guiding principle of adjudication was the maliki, code of Muslim law all in Korans.

Conclusion                 

In conclusion, from the above points, we strongly believe that the coming of the colonial masters has done more harm than good. Therefore it is our time to amend all that they have destroyed and make efforts to have a better Nigeria and the society at large.

HISTORY OF YORUBA PRE-COLONIAL ADMINISTRATION IN NIGERIA

Oduduwa according to the legend founding father of the Yoruba race was noted that they first settled at Ile-Ife that was still believed to be the spiritual headquarters of the Yoruba’s then. Some of them later moved to Oyo, which became the political headquarters. Oduduwa gave birth to 7 sons, who became Oba’s in the 7 Yoruba kingdoms and at that time they all regarded the Alaafin of Oyo as their overlord. After the fall of Oyo Empire, and the Yoruba inter-tribal wars, The 7 former kingdoms then broke down into 14 kingdoms. Namely: 

Oduduwa according to legend is the founding father of the Yoruba race. They first settled at Ile-ife that is still believed to be the spiritual headquarters of the Yoruba’s. Some of them later moved to Oyo, which became the political headquarters. Oduduwa gave birth to 7 sons, who became Oba’s in the 7 Yoruba kingdoms and at that time they all regarded the Alaafin of Oyo as their overlord. After the fall of Oyo Empire, and the Yoruba inter-tribal wars, The 7 former kingdoms then broke down into 14 kingdoms. The Old Oyo Empire The old Oyo Empire at the high of its glory transversed the present day Lagos, Oyo, Ogun, Part of Kwara, Edo and Delta states in Nigeria and also certain communities in the present day Republic of Benin. The Alaafin is the political and divine head of the empire, his ascension to the throne is by patrilineal and his coronation ceremonies consist of processes which is believed makes the Alaafin a divine ruler – Alase Ekeji Orisa. POLITICAL STRUCTURE Administration: The Alaafin is the administrative and political head of the empire. He runs the empire with the help of the council of 7 chiefs called the Oyomesi headed by the Bashorun; these chiefs are each in charge of the 7 wards in the capital city of the empire. In practice the Oyomesi takes decisions on not too important issues and pass their decisions to the Alaafin who makes a pronouncement based on the decision of the Oyomesi, while decisions on controversial or very important issues are made by the Alaafin in council session with the Oyomesi. Decisions are implemented by the chiefs using the age grade or the army. Very important towns in the empire are governed directly by the Alaafin while less important towns or far away ones were headed by an Oba or Baale who owes allegiance to the Alaafin and pays annual tribute to the Alaafin. This Obas also have their own cabinet made up of chiefs who assist in the running of their domain and the maintenance of law and order. (source) Legislature:  The Alaafin and his council of chiefs enact laws and amend old ones for the good governance of the people of the empire. So also Obas and Baales in other towns in the empire have powers to enact legislations for the effective and good governance of their people. The Alaafin and his council of chiefs also took decisions pertaining to the waging of war and others for the benefit of the people. Judiciary:  The Alaafin in council adjudicates on rare offences like murder, treason, arson and armed robbery, while chiefs have competence over less serious offences emanating from their domain. So also Obas and Baales in other towns in the empire have competence over minor and routine offences committed in their domain while serious ones were referred to the Alaafin. The importance of Checks and Balance  in Yoruba pre-colonial Administration The Alaafin is a supreme leader as such his pronouncements are absolutely binding on his subjects, but due to his sacred position, he seldom appear in public and as such the implementation of his decisions are made by his chiefs using the age grade or Ogboni cult as such when he becomes autocratic his order may not be carried out by the chiefs. This serves as a check on his powers, as such most decisions are taken after due consultation with the chiefs. If the Alaafin becomes unpopular apart from not carrying out his orders, the chiefs may refuse to visit his palace and also refuse to carry out ceremonial and religious functions. The Ogboni cult is headed by the Olowu who acts as a check on the powers of the chiefs and the Alaafin. Chiefs are very powerful in the political system of the Yourbas, but in practice the Alaafin is a very powerful monarch with affluent that enables him to maintain an army of bodyguards who could enforce his wish for him. If the Alaafin becomes unpopular the council of chiefs may cause an empty calabash to be sent to him signifying the fact that he has to committed suicide, or sacrilege but the irony of this is that one of the chiefs “Osi efa” has to die with the King. OYO TRADITIONAL ARMY A major component part of Yoruba cultural system is the traditional institution of Ọbaship, Baalẹ (head of community under Ọba). Every Yoruba town, village, community has Ọba or (Baa’lẹ) as the case may be, selected from royal lineage or home, when the stool becomes vacant either by death or through removal which is seldom. The selection of the new Ọba is done by the king makers in consultation with Ifa, the king-chosen method for aeons. In Ọyọ, this role is performed by Ọyọ-Mesi the seven-man Electoral College headed by Baṣọrun. In Ijẹbu land and Ẹgba-Alake, the selection council is known as Oṣugbo. Other Yoruba towns have similar bodies with different names, but with the same function. In Ọyọ, Alaafin (as the Ọba) is the overall head of Ọyọ town and the (Empire in its glorious days). Any sitting Alaafin is a descendant of Ọranmiyan, the first king in Ọyọ. Alaafin by his position, birth, and influence has unlimited power over every subject in his kingdom, they are seen as second to God, whose authority and power cannot be challenged in theory, but in practice, he could. Ọba earns and commands respect, adulation, and tributes from his subjects provided he is good. In the past, even now whenever a reigning Ọba deviates from the community norms and thus becomes despotic and tyrannical Ọyọ-Mesi whose membership is hereditary like the Ọba, has a special role to play by checking the excesses of such Ọba, should the Ọba fail to listen and make necessary changes as demanded by the custom and tradition, a deposition step will be taken. Ọba will be presented with calabash or parrot’s egg indicating community’s rejection, there after the Ọba must abdicate the throne by committing suicide. Although, appointments and disposition of obas and traditional chiefs have taken a new dimension with the involvement of government in modern times, yet Yoruba communities through the king-makers, opinion leaders, age-groups, youth associations and other interest groups still have a say in what happens to a despotic king. This seven-man traditional council, with Baṣọrun as its head, has: Agbaakin, Ṣamu, Alapini, Laguna, Akiniku, Ashipa Oyo Mesi represents the voice of the empire and protects the interest of the nation. Through checks and balances, the council serves as a watch dog on the king from becoming despotic and tyrannical. The Oba must consult with Oyo-Mesi on every administrative, judicial and constitutional matter relating to the town and the empire. Each member of the council has state duty and play significant role in the royal court. They were, till today expected to be present in person at the royal court, absence must be with permission from Alaafin, more importantly, is the first day of Yoruba week for Sango worship; the chiefs will be present and partake in the sacrificial feast with Alaafin. Basorun or Oosorun was the prime-minster, he dubbed as the chancellor and the defense minister. In the glorious days of the empire, he was very powerful, he had great influence on Alaafin and policy thrust of the kingdom. As the permanent chairman of Oyo-Mesi, he had greater control on every deliberation. Although, decisions were by ballot, still the respect he commanded, plus the powers he wielded always dictated the direction of things in times past. Alapini oversees the Egungun cult; he is directly in charge of famous Jenju. As the head of Egungun, he performs other religious, ceremonial activities assigned to him by Alaafin. He serves as go-between the priests in Oyo. Lagunna is the court ambassador or emissary in critical times. He represents Alaafin within and outside Ode-Oyo. Asipa which is called “Ojuwa” serves as Oyo-Mesi’s representative. He represents the council (where all members cannot be present), receives on behalf of the council whatever is their dues and entitlements. Ogboni Cult: Apart from Oyo Mesi, there is council of Ogboni, headed by Oluwo- a powerful secret society, which was responsible for both the judicial and religious matters of the erstwhile empire. Because of the secretive nature of the council, it was feared and revered. The Ogboni, “is a secret and ritually united corporation of political and religious leaders and special priest” says, Morton-Williams (1960: p.364). Although, no one can say with certainty its origin, some claimed that it started at Ile-Ife by the aborigines and from Ife, it spread to other parts of Yoruba land. The name Ogboni is derived from two Yoruba words “gbo” (aged) and “eni” (a person)- that’s (eni-ogbo, or eni-agba) elderly or senior citizen. This body of high-status-senior-citizen worshipped the “earth spirit” and its main function was judicial “settling of disputes in which “blood has been shed on the earth” says, Morton-William (1960; 366). Ogboni cult conducts its affairs in secrecy, in the times past, the cult had unlimited power to impose fines on criminals and to sanction any erring member that “reveal its secrets and procedures to others.” Ogboni members meet at Iledi, Edan (a pair of anthropomorphic staff in brass) plays a major role in Ogboni’s religious, judicial and ceremonial activities. Membership is mostly through dedication of wards by member-group. Ogboni cult, like other Yoruba socio-political and cultural institutions, had undergone significant changes, says, Morton-William “the Ogboni have always been a very tolerant society which, rather than clinging to exclusivity, tended to accept its ranks and most faiths as long as the members conformed with Ogboni’s ways.” Ọyọ and other Yoruba towns still have Ogboni cults, their judicial function of maintaining law and order is now exercised by various arms of modern governments,  notwithstanding, Ogboni cults still have roles they play in day-to-day administration of every Yoruba town, community and village. Yoruba political arrangements in towns, villages and communities are similar, every town is divided into street/ward (Adugbo in Ọyọ; Itun in Ijebu; Idimi in Ondo), and each ward is made up of several compounds (Agbo’le). Agbo’le in Yoruba is made up of families related paternally, family members build houses proximately (close-by/near-by) and family is headed by the most senior male known as (Olori-Ẹbi or Mọgaji). The group of compounds constitutes street/ward, which is headed by ward head or chief (Oloye Adugbo), who in turn with other ward heads constitutes Council-of-Chiefs, under the control and chairmanship of Ọba. There are other title holders in Yoruba towns either hereditary or honorary, who by tradition are assigned specific duties in day-to-day administration of a community, according to (Fadipe, 1970,p.245) the Osugbo of Ijebu and Ẹgba, “assumed successfully administrative, legislative and judicial roles where it discharges all business of the society, without the king being necessarily in attendance.” Although, the council reports to the king, who may accept all decisions made, reject or amend as may be required. In the ancient times, Ọba was the head of all traditional councils which met regularly at the palace to deliberate on matters affecting the community. Issues like security, diplomacy, boundary adjustment between villages, preparation for yearly festivals, payment and remittance of taxes, settlement of disputes, filling of vacant stools, were always on the agenda. Committees with terms of reference (at times Ad hoc) were always constituted to look into matters with a view to finding solution. Reports were to be made to the enlarged council with Ọba in attendance, where final decisions were made. Ọba ruled by proxy in the conquered towns, he appointed viceroys (Ajẹlẹ) either from his town or from among the conquered subjects to oversee the daily affairs of subdued communities, to settle minor disputes, and to collect taxes, which must be remitted to the palace as specified. Major administrative decisions were taken by Ọba and changes in government made from time-to-time to prevent treachery and disloyalty to the palace. Conclusion The colonial systems in Nigeria witnessed a lot of alterations at the advent the British colonial masters. Several traditional rulers tried to protect and preserve the political organization of their Kingdoms or empires but later gave up after much pressure and threat from the colonial masters. Colonialism had a great impact (thou exploitation was involved) on every pre-colonial systems in Nigeria even till date.  Oyo Empire has a powerful standing army headed by the Aare Onakakanfo, who his expected to commit suicide if the army suffers an inglorious defeat. The army was the backbone of the empire as at that time.

Negative impact of Colonial System in Nigeria

1.      Religion

The religion that predominates Nigeria before the invasion of the foreigners was traditional religion. The colonial masters brought Christianity because many of them were missionaries from the Roman Catholic Church. Crusades were conducted and many Nigerians were converted. Shrines, worshipping house of the gods were burnt down. Through trade and contact with the Arabs, Islamic religion was also introduced to Nigerians. This new religion grew and was divided into many branches to the extent that only a few people still practice the indigenous religion in Nigeria today. All these are the effects of colonial rule in Nigeria.  

2.                  Works of Arts

Many arts, artifacts, sculptures and old images were being carted away by the Europeans when they were leaving the country. During their rule, these works of arts were being brought, some were stolen while some were given away by the corrupt leders. The remaining works of arts are those that were left behind and they cannot be compared with the good ones that flew away with independence. The influx of the colonial masters led to a serious side effect of our artworks being transferred to museums in their country. 

4.      Dressing

This is one of the areas that were negatively influenced by colonial reign. The main motive and reason for wearing cloth is now a thing of the past. Before colonization, the clothes wore do cover the nakedness and are with modesty. When the Europeans came, they introduced their dressing and sense of fashion. The new dress code has eaten deep down and has destroyed the initial moral standards of Nigeria. The traditional attire is hardly worn; clothes are now worn for the sense of fashion and not to cover the sensitive body parts. 

5.      Marriage

Marriage is one of the universal cultural behaviours. The type, forms and people’s view of marriage have been influenced both positively and negatively by the Europeans. On the negative side, the divorce rate has been increased. Before the colonial rule, despite the large family size and the numerous numbers of wives, the head of the family was responsible and there is nothing like divorce right now we have high rate of divorce. Divorce was only allowed on special cases, grounds and occasions. The story has changed with the coming of the Europeans; divorce is now seen as a normal procedure. Marriages hardly last for a decade before the couple call it a quit.  Responsibility, marital dedication and the quote “for better, for worse” are now things of the past in many Nigerian’s marriages and family settings.