The Nigerian Chieftaincy is the chieftaincy system that is native to Nigeria. Consisting of everything from the country's monarchs to its titled family elders, the chieftaincy as a whole is one of the oldest continuously existing institutions in Nigeria and is legally recognized by its government.
Nigerian pre-colonial states tended to be organized as city-states. The empires that did exist, like the Kanem-Borno empire, the Oyo empire, the Benin empire and the Sokoto caliphate, were essentially coalitions of these individual city-states. Due to this, a great deal of local power was concentrated in the hands of rulers that remained almost permanently in their capitals. These rulers had sacred functions - a number of them were even considered to be sacred themselves - and therefore often lived in seclusion as a result. [1] Their nobles, both hereditary and otherwise, typically also had functions that were tied to the religious traditions of the kingdoms that they served.
In the South, the nobles ruled the states on a day-to-day basis on behalf of their monarchs by way of a series of initiatory secret societies. These bodies combined the aforementioned priestly functions with judicial ones, and also traditionally provided advisers to the monarchs in question. [2] Some of these societies, like Ogboni and Nze na Ozo , have survived to the present day as aristocratic social clubs within their respective tribes. [3] Meanwhile, in the North, the emirates of the old caliphate were usually divided into districts, and these districts were in turn ruled by nobles known as Hakimi (pl. Hakimai) that were subject to the monarchs.
As a general rule titles did not always pass from father to son; many royal and noble families did however provide a number of titleholders over several generations. [4] In the south, the titles held by nobles were often not the same ones as those that had been held by others in their lineages. Some chiefs had even been untitled slaves, and therefore had had no titled forebears prior to their eventual ascension to the ranks of the aristocracy.
Although dominated by the titled men mentioned above, several kingdoms also had parallel traditions of exclusively-female title societies that operated in partnership with their male counterparts. Others would reserve specially created titles, such as the Yoruba Iyalode , for their womenfolk. [5]
During the early European forays into Africa, Nigerian chiefs - both monarchs and nobles - came to be divided into two opposing camps: the anti-European chiefs on the one end (who wanted nothing to do with the Europeans and wanted them to leave, by war if necessary) and the pro-European chiefs (who favoured maintaining friendly relations with the Europeans, even if it meant sacrificing certain amounts of political power).
At the point of the increase in British influence in Nigeria during the 19th century, the anti-European chiefs used a variety of tactics to work against foreign influence, utilizing both direct and indirect forms. The colonial government responded by favouring the pro-European chiefs and supporting more amenable claimants to the Nigerian titles in an attempt to frustrate the anti-European chiefs. Minor wars were fought with the anti-European chiefs, while pro-European chiefs prospered through trade with Britain and so were politically safe as a result. During the Scramble for Africa, anti-European chiefs were slowly replaced with pro-European ones, and Colonial Nigeria came to be governed by a system known as indirect rule, which involved native chiefs becoming part of the administrative structure to ease administrative costs. Through this method, the colonial government was able to avoid any rebellions against its authority. [6]
Following Nigeria's independence in 1960, each federated unit of the country had a House of Chiefs, which was part of its lawmaking system. These houses have since been replaced by the largely ceremonial Councils of Traditional Rulers. In addition, many of the founding fathers and mothers of the First Republic - including the leading troika of Chief Nnamdi Azikiwe, Chief Obafemi Awolowo and Alhaji Sir Ahmadu Bello - were all royals or nobles in the Nigerian chieftaincy system. [7] [8] This has continued to operate since their time as a locally controlled honours system alongside its nationally controlled counterpart, which is itself within the gift of the Federal Government. [9] [10]
Today, many prominent Nigerians aspire to the holding of a title. Both Chief Olusegun Obasanjo and Alhaji Umaru Musa Yar'Adua, one-time presidents of Nigeria, have belonged to the noble stratum of the Nigerian chieftaincy. [11] Nigerian traditional rulers and their titled subordinates currently derive their powers from various Chiefs' Laws, which are official parts of the body of contemporary Nigerian laws. [12] As a result, the highly ranked amongst them typically receive staffs of office - and by way of them official recognition - from the governors of the states of the Federation as the culminations of their coronation and investiture rites. Thus installed, they then have the power to install inferior chiefs themselves.
Chieftaincy titles are often of differing grades, and are usually ranked according to a variety of diverse factors. Whether or not they are recognized by the government, whether they are traditionally powerful or purely honorary, what the relative positions of the title societies that they belong to (if any) are in the royal orders of precedence, their relative antiquity, how expensive they are to acquire, whether or not they are hereditary, and a number of other such customary determinants are commonly used to ascribe hierarchical positions. A number of kingdoms also make use of colour-coded regalia to denote either allegiance to particular title societies or individual rank within them. Examples of this phenomenon include the Red-Capped Chiefs of Igboland and the White-Capped Chiefs of Lagos, each the highest ranked group of noble chiefs in its respective sub-system.
Eze is an Igbo word which means King. Such words as Igwe and Obi, plus others, are used by Igbo people as titles of respect and homage to the Eze. Igwe is derived from the Igbo word Igwekala or Eluigwekala, "the sky or heaven above the sky is higher or bigger than land", implying that the Eze is a higher servant of the people. Obi usually refers to the centre building for receiving visitors within an Igbo leader's or man's homestead. When used as a title of respect for the Eze, Obi implies: "the one who sits in the throne house or heart of the Kingdom."
The Royal regalia are the attributes of power of the monarchs of the traditional states in Nigeria.
A tribal chief, chieftain, or headman is the leader of a tribal society or chiefdom.
Ogboni is a fraternal institution indigenous to the Yoruba-speaking polities of Nigeria, Republic of Bénin and Togo, as well as among the Edo people. The society performs a range of political and religious functions, including exercising a profound influence on monarchs and serving as high courts of jurisprudence in capital offenses.
Oba means "ruler" in the Yoruba and Bini languages. Kings in Yorubaland, a region which is in the modern republics of Benin, Nigeria and Togo, make use of it as a pre-nominal honorific. Examples of Yoruba bearers include Oba Ogunwusi of Ile-Ife, Oba Aladelusi of Akure, and Oba Akiolu of Lagos. An example of a Bini bearer is Oba Ewuare II of Benin.
Olubadan is the royal title of the king of Ibadanland in Nigeria. Ibadan was founded in the 16th century, but the present Yoruba people only took control around 1820. By 1850, they had established their unusual succession principle, which is quite different compared with other traditional Yoruba rulers in that it alternates between two lines. It usually takes decades to groom an Olubadan for the stool through stages of chieftaincy promotion, thus meaning that just about any male born title-holder of the metropolitan centre is a potential king.
Ejemekwuru is an Igbo-speaking community that sits in the North-Western part of Imo State in the southeastern region of Nigeria.
Umundugba is a town in Isu Local Government Area of Imo State, Nigeria, and is the headquarters of Isu LGA.
Orlu Ishiobiukwu Gedegwum is the ancient palace and nerve centre of the Orlu people. This is the residence of the traditional monarchy of Orlu, known as the Igwe of Orlu in Nigeria. Located in Imo state, the palace is often at the centre of state occasions and royal hospitality. It has always been a focal point for traditional festivals, ceremonies and dispute resolution.
Enugwu Aguleri is a community in Anambra state (Nigeria) with one of the oldest dynasty in South eastern Nigeria in which the kingdom has produced over thirty four kings of Aguleri, up to the 18th century, and has continued, in recent times, up to now, to produce the ruler of Enugwu Aguleri. The Ezeora dynasty has remained powerful been the sacred holder of the Ovo Eri and as well occupying the throne of Eri at Obu-Gad. It is located in the present Anambra State.
Nigerian traditional rulers often derive their titles from the rulers of independent states or communities that existed before the formation of modern Nigeria. Although they do not have formal political power, in many cases they continue to command respect from their people and have considerable influence in their community.
Nobility is a social class found in many societies that have an aristocracy. It is normally ranked immediately below royalty. Nobility has often been an estate of the realm with many exclusive functions and characteristics. The characteristics associated with nobility may constitute substantial advantages over or relative to non-nobles or simply formal functions, and vary by country and by era. Membership in the nobility, including rights and responsibilities, is typically hereditary and patrilineal.
The Nze na Ozo society, otherwise known as the Agbalanze society, is the highest and most important spiritual, religious and social grouping in the Igbo society of Southeast Nigeria.
Awka-Etiti, historically known as Awka-Diedo ; later mentioned as Awka-Nkakwu (Okankaku) by colonial authors, is an affluent town comprising seven villages in Idemili South local government area of Anambra state, Nigeria. The seven villages of Awka-Etiti in order of age established are: Nkolofia, Umunocha, Ejighinandu, Iruowelle, Umudunu, Nnaba and Ogunzele.
Oba Sir Ladapo Samuel Ademola KBE, CMG (1872–1962), also known as Ademola II, was the Alake of Abeokuta from 1920 to 1962. Before he was crowned Alake, Ademola was involved in the affairs of the Egba United Government. As a member of the Egba council, he was a leading participant in negotiations with the Lagos State colonial government in 1889 for the rights to construct railway tracks passing through Egbaland. In 1904 he travelled with Alake Gbadebo to the U.K., where they were received by King Edward VII. He succeeded Oba Gbadebo in 1920 with overwhelming votes from the Egba council.
Chief Gaius Obaseki CBE was a Nigerian politician who was Vice President of the Action Group in 1951. He was a leader of a group of educated Benin residents and contractors who sought representation and a voice in Benin’s governance. He was conferred with the title Iyase of Benin with the support of educated youths, the taxpayers community and the colonial government who were his previous employers. However, many educated youths who supported his rise in politics became disappointed as a result of the activities of the Reformed Ogboni in Benin which had Obaseki as its master (Oluwo).
Nawfia is a town in Njikoka Local Government Area of Anambra State, Nigeria. Nawfia is surrounded by neighbouring towns namely Enugwu Ukwu, Awka (Umuokpu), Nise, Amawbia and Enugwu Agidi. It is predominantly occupied by the Igbo ethnic group and is believed to be one of the towns that make up the ancestral home of Igbo people. Most of its inhabitants are Christians. Igbo and English are the predominant languages spoken in Nawfia.
The Oyo Mesi is the privy council of Oyo, a Yoruba traditional state in Southwestern Nigeria. It dates to the medieval period, when it served as the government of a powerful pre-colonial state that was known as the Oyo empire.
Nigerian chiefs may refer to:
Nigerian heraldry is the system of heraldry that exists in Nigeria. It dates to the country's pre-colonial period, and due to an absence of a central heraldic authority, it is currently largely unregulated.