TRADITIONAL POLITICAL SYSTEM AND THE DEVELOPMENT OF DEMOCRACY IN NIGERIA: A STUDY OF LAGOS STATE, 2010–2019

ABSTRACT

This study examined the traditional political system and its role in the development of democracy in Nigeria, with specific focus on Lagos State. The research concentrated on a ten-year period spanning 2010 to 2019. It adopted a survey research design and employed purposive sampling technique to select 95 politicians from Lagos State. A well-structured questionnaire, dua ly validated and found reliable, served as the primary instrument for data collection. Data gathered from the respondents were analyzed using descriptive statistical tools, including tables, percentages, frequencies, and means.

The findings revealed that the traditional political system remains effective within Nigeria’s contemporary democratic governance. Its roles before and after Nigeria’s independence continue to be significant and influential. The Nigerian Constitution provides substantial and effective support for the traditional political system. However, the system has also been impacted by various factors associated with modern democratic governance in Nigeria.

The study concluded that the traditional political system has made notable contributions to the development of democracy in Nigeria over the decade from 2010 to 2019. It further recommended that: Government should actively encourage traditional political institutions as they promote political wisdom and stability. Traditional system ethics should be incorporated into the legal framework of modern Nigerian democratic governance. Traditional political systems should continue to occupy a prominent role in the country. The Senate and House of Representatives should consistently enact laws that strengthen the constitutional support for traditional political systems. All factors that hinder the effectiveness of traditional political systems in Nigeria’s modern democratic government should be systematically addressed and avoided. There is an urgent need for the reappraisal of traditional political systems. Traditional political rulers have indicated the necessity to critically examine prevailing definitions and emerging movements, and to reach consensus on the true meaning and essence of the traditional political system. The traditional system must become contextually relevant to communities rather than serving politicians’ interests. It needs to adopt a strategic approach in assessing societal challenges and developing well-structured political programs. Furthermore, the traditional system must cultivate and uphold principles of good governance.

CHAPTER ONE

INTRODUCTION

1.1. Background to the Study

The traditional political system, which has existed for ages, is often viewed as an enduring institution that has largely remained consistent over time. This system has historically supplied a framework for administration that ensured law, order, and stability in governance. It is important to recognize that many Western scholars once held the erroneous belief that pre-colonial African societies lacked any organized system of administration, law and order, government, or civilization. This perspective has since been widely discredited as not only incorrect but also highly subjective (Fatile & Adejuwon, 2014). In reality, traditional African communities possessed well-organized and established systems of administration that maintained public order, enacted and enforced laws, and resolved inter-communal and intertribal conflicts. These features demonstrate that the traditional political system constituted a vital aspect of people’s lives and enjoyed considerable loyalty and respect within communities. However, there is a common perception that traditional leaders have no legitimate place in a democratic system where only elected officials are permitted to exercise authority. The mode of ascension to power and the legitimacy claimed by traditional leaders are generally not accepted in such dispensations (Erero, 2015).

The traditional political system refers to indigenous political arrangements in which leaders with proven integrity and capabilities are appointed and installed in accordance with the provisions of native laws and customs (Orji & Olali, 2013). The primary objective of these traditional political institutions is to preserve the customs and traditions of the people and to manage conflicts arising among community members through the application of established laws and customs.

Traditional political institutions serve as custodians of their people’s norms, cultures, and practices. In many African contexts, including Lagos State, the South West region, and other parts of Nigeria, individuals are selected for positions in traditional political institutions through inheritance, selection, or election based on established traditional procedures. These selection methods vary significantly across ethnic groups and communities throughout Africa and Nigeria (Fatile & Adejuwon, 2014). Traditional political institutions represent indigenous rights, privileges, laws, customs, and traditions. In the Nigerian context, they encompass structures such as chiefs-in-council, elders-in-council, and title holders who may be appointed based on their contributions to community development. These institutions often possess limited or no formal executive, legislative, or judicial powers.

In traditional African settings, including those in Lagos State and South West communities, traditional institutions historically exercised legislative, executive, and judicial functions. They formulated laws, implemented them, and interpreted and applied the people’s customs and traditions to ensure the smooth functioning of their communities. Conflicts were managed and resolved in line with prevailing customs and traditions. Traditional political institutions employ diverse approaches to crime prevention and conflict resolution, which differ from one community to another. What is suitable in one community may not apply in another. Boege (2016) supports this view, noting that traditional approaches vary considerably across communities, provinces, and societies. He further affirms that there are as many different traditional methods for addressing crime and conflict transformation as there are societies and communities, each shaped by its unique history, culture, and customs even within the Global South. These methods are inherently context-specific and not universally applicable like modern or conventional approaches. Similarly, among Lagos State and South West communities, traditional methods for crime and conflict management vary from one community to another, particularly given the region’s ethnic diversity. Nevertheless, many communities in Lagos State share common traditional approaches (ibid).

Historically, one major challenge faced by the traditional political system was its actual or perceived involvement in partisan politics. In contemporary Nigeria, however, the institution has distanced itself from partisan activities. Instead, traditional rulers have united to combat common societal enemies such as disease, poverty, ignorance, corruption, crime, drug addiction, armed insurgency, impunity in public office, and youth delinquency. Prominent figures including the Sultan of Sokoto, Oba of Lagos, Emir of Kano, Awujale of Ijebu, Alake of Egbaland, and others have emerged as advocates for the voiceless, courageously addressing issues of public concern at local, national, and international levels (Falola, 2014). They have also become catalysts for development and agents for mobilizing communities toward policy implementation, monitoring, and review.

Today, Nigeria’s traditional political institutions arguably enjoy greater global acceptance and recognition than at any time since the colonial period. A nationwide study conducted in 2014 by Professor Sylvanus and other senior academics found overwhelming support across all regions of the country for the relevance of traditional political institutions in people’s lives. This support stems from factors such as resistance to globalization, declining confidence in current political institutions, and the improving quality and leadership capabilities of emerging traditional leaders. Consequently, the institution continues to exert a profound, almost mystical influence on ordinary citizens (Adegboyega, 2016). It has demonstrated resilience by adapting to changing circumstances while steadfastly maintaining its core role as custodian of customs and traditions. The institution has successfully reinvented and renewed itself during critical periods by “running fast enough to stand still.”

The concept of democracy originates from the Greek term “dēmokratía,” meaning “rule of the people,” derived from “demos” (people) and “krátos” (power or rule) (Wikipedia, 2017). Appadurai (2015) described it as a system of government in which citizens exercise governing power either directly or through periodically elected representatives. Schumpeter (1967), however, emphasized the procedural dimension, defining the democratic method as an institutional arrangement for reaching political decisions in which individuals acquire the power to decide through competitive struggles for people’s votes. This perspective aligns with the Marxist view that democracy represents the dictatorship of the proletariat or majority rule. From these definitions, democracy can be understood as a form of governance that considers the welfare and consent of the populace and facilitates citizen participation in selecting public office holders through free and fair elections. It accommodates people’s involvement across all aspects of public administration. This view was reinforced by J.S. Mill (as cited by Agena and Odoh, 2016), who maintained that democratic governance is superior because it secures the rights of every individual against violation. Thus, democracy consists of governance ideologies that enable the majority to choose their leaders while guaranteeing a wide range of civil rights. Democracy places strong emphasis on the rule of law and enshrines fundamental rights such as the right to life, dignity of the human person, personal liberty, fair hearing, private and family life, freedom of thought, conscience and religion, freedom of expression, peaceful assembly and association, freedom of movement, freedom from discrimination, and the right to acquire and own immovable property anywhere in Nigeria (Nigerian Constitution, 1999). Nevertheless, questions remain regarding the nature and place of the traditional political system within modern Nigerian democracy (Munoz, 2015).

Nigeria’s democratic experience since 1999 necessitates reflection on whether democracy as a political ideology has delivered its promised values in the country. Ideally, democracy should empower citizens, advance the public interest, and enhance social order. However, the prevailing democratic practice has largely produced economic and social challenges, including high levels of insecurity. These issues continue to undermine the development of democracy and good governance in Nigeria (Lawal & Abe, 2016).

Several measures are still required to strengthen the position of traditional political systems within the nation’s political framework. A key step is the inclusion of explicit constitutional provisions for the institution. Under the current 1999 Constitution, laws governing traditional institutions are made only at the state level and limit State Traditional Councils to primarily consultative and advisory roles. There is no corresponding provision at the federal level. Given the institution’s endurance through colonial and post-colonial eras and its established role in democratic culture, it is essential that this balance of responsibilities receives full legal recognition in the constitution.

At minimum, the constitution should clearly define the roles of traditional institutions in communal life, including mobilizing communities for enlightenment, education, economic empowerment, peace-building, safety, security, and leadership in cultural advancement. It should also formalize the non-involvement of traditional leaders in partisan politics, as recommended by the National Council of Traditional Rulers of Nigeria (NCTRN) to the National Assembly. Additionally, the constitution should provide adequate protection for traditional institutions against undue interference by political elites and affluent individuals (Odumosu, 2013).

Traditional institutions must continue evolving with changing times. Unlike in the past when succession was restricted to a narrow aristocratic circle, broader segments of communities especially the educated and intelligentsia are now actively participating in open discussions about the qualities required for traditional leadership, facilitated by modern media (Vaughan, 2012). For example, the CCII organized a conference after the passing of Oba Samuel Odulana to deliberate on reforms to the Olubadan kingship, including the desirability of younger monarchs. Increasingly, the entire community should drive such change processes rather than a small privileged group.

Overall, the traditional political system must “run fast enough to stand still” that is, remain current with developments in a digital world while jealously safeguarding the core social values, customs, and traditions that define each people. The institution of traditional leadership forms an enduring part of Nigeria’s heritage. It plays a crucial role as custodian of culture and traditions. Traditional rulers maintain close ties with grassroots populations and possess intimate understanding of local problems. In the quest for peace, order, and stability, the traditional political system represents a valuable instrument. It is therefore in the interest of the people that this institution be formally recognized in national life and that its functions be clearly defined in the Constitution (Dlakwa & Haruna, 2014).

1.2. Statement of the Problems

In contemporary times, traditional political systems have been largely relegated to the background in governance matters, especially when compared to their prominent position during the pre-colonial and colonial eras. Despite their seemingly vital contributions, traditional political systems lack constitutional recognition or clearly defined responsibilities. According to Adeleke (2014), the current situation of traditional institutions in Nigeria reflects the country’s failure to develop political systems that genuinely reflect its social, economic, and political realities, as opposed to structures imposed during colonial and military regimes. Although traditional political systems play crucial roles in governance, they face extensive criticism. Much of this criticism stems from their historical misuse during the colonial period. Keulder (2012) identified four major areas of criticism: the institution is inherently autocratic and incompatible with democratic governance; it is constrained by tradition and therefore ineffective for promoting modernization and development; it is predominantly male-dominated, thereby reinforcing gender inequalities at the local level; and it fosters “tribalism,” which threatens national unity and nation-building efforts. Additional criticisms include internal leadership rivalries within Councils of Traditional Rulers, involvement in partisan politics for personal benefit, and unconditional support for incumbent governments (whether civilian or military). Furthermore, traditional institutions in Nigeria are often accused of conferring chieftaincy titles on wealthy individuals who have made no meaningful contributions to community development, primarily for personal gain and material benefits (Adesoji, 2013). It is against this backdrop that the present study examines the traditional political system and the development of democracy in Nigeria.

1.3. Research Objectives

The primary aim of this study is to assess the traditional political system and the development of democracy in Nigeria, with a focus on Lagos State from 2010 to 2019. The specific objectives are to:

1. Examine the effectiveness of the traditional political system in modern Nigerian democratic governance.

2. Assess the role of the traditional political system before and after Nigeria’s independence.

3. Evaluate the contribution of the contemporary Nigerian Constitution in supporting the traditional political system.

4. Investigate the factors that hinder the effectiveness of the traditional political system in Nigeria’s modern democratic government.

1.4. Research Questions

Research questions are interrogative statements derived from the research problem and objectives. They guide the identification, collection, and analysis of relevant data. To achieve the purpose of this study, the following research questions will be addressed:

1. What is the effectiveness of the traditional political system in modern Nigerian democratic governance?

2. To what extent has the traditional political system played a role before and after Nigeria’s independence?

3. What is the contribution of the Nigerian Constitution to the support of the traditional political system?

4. What are the factors that mitigate against the effectiveness of the traditional political system in Nigeria’s modern democratic government?

1.6. Significance of the Study

This study will be significant in several ways. It will enhance the knowledge of government stakeholders regarding the importance of traditional political systems in contemporary Nigerian democratic governance. It will also sensitize the general public on the value of traditional political systems and provide insights into how government can better integrate traditional leaders into governance structures at all levels.

1.7. Scope of the Study

This study focuses on the traditional political system and the development of democracy in Nigeria, covering the period from 2010 to 2019. It concentrates on traditional political systems because their importance in modern democratic governance is often undervalued and overlooked. Geographically, the study is limited to Lagos State, Nigeria, widely recognized as the Centre of Excellence with a rich history of traditional political institutions. While the analysis covers the ten-year period (2010–2019), recommendations and solutions will adopt a forward-looking, progressive perspective.

1.9. Organization of the Study

The study is organized into five chapters.

Chapter One presents the introduction, including the statement of the problem, research objectives, research questions, hypotheses (where applicable), scope of the study, significance of the study, organization of the study, and definition of terms.

Chapter Two reviews relevant literature on the traditional political system and democratic development in Nigeria, covering conceptual, theoretical, and empirical perspectives.

Chapter Three describes the research methodology, including research design, population of the study, data collection methods, validity and reliability of instruments, sampling techniques, and data analysis procedures.

Chapter Four focuses on data presentation, analysis, and testing of hypotheses.

Chapter Five provides the summary, conclusions, and recommendations based on the research findings.

1.10. Definition of Terms

Democracy: A system of government under which the people exercise governing power either directly or through representatives periodically elected by themselves.

Development: A process of societal advancement in which improvements in people’s well-being are achieved through strong partnerships among all sectors, corporate bodies, and other groups in society.

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