THE TRADITIONAL CLASS AT A CROSSROADS

 The dethronement of Emir Ado Bayero, the dissolution of the five emirates created by former Governor Abdullahi Umar Ganduje, the reinstatement of Emir Sanusi Lamido Sanusi, the continued legal battle for the Kano Emirship, the proposed new emirate law in Sokoto that says the Sultan of Sokoto has no constitutional power to appoint any district or village head, and the seeming rift between the Sultanate and the government of Sokoto State under Governor Ahmed Aliyu, even Vice President Kashim Shettima had to publicly caution the governor not to chew more than he could bite. While speaking at the North West Peace and Security Summit in Katsina, Shettima said, “And to the deputy governor of Sokoto, I have a simple message for you: Yes, the sultan is the Sultan of Sokoto, but he is much more than that; he represents an idea; he is an institution that all of us in this country need to jealousy guard, protect, promote, preserve, and project for the growth of our nation.” The recent query to the Emir of Katsina by the Katsina Government seeking explanation from the Emir why some district heads didn’t participate in the Sallah Durbar —all this, including many silent rifts between some governors and some traditional rulers, especially in the northern parts of Nigeria—has rekindled the old discourse on the status and relationship of the traditional class and politicians in power.

Disagreements between the traditional class and the government in power are not new in Nigeria. Similarly, the dethronement of traditional rulers by the government during the military era, in democratic dispensation, and even the colonial period is not new in the country’s history.

The traditional class has many stories to tell. Traditional rulers have had numerous clashes with the political class, often resulting in queries or dethronement. As a result, many traditional rulers have lived in fear of the unknown.

What is the cause of these situations? One of the major factors is politics. Once a traditional ruler ventures into politics, his status as ‘the father of all’ is called into question. Additionally, if a governor perceives, rightly or wrongly, that a traditional ruler opposes him or his policies, a cordial relationship becomes unlikely. The traditional class is always expected to remain apolitical and measured in their utterances and actions. When a traditional ruler attempts to balance the throne with involvement in politics, he ventures into unknown territory that may ultimately consume him. Similarly, the political class sometimes oversteps societal norms by interfering in the traditional roles and practices of the traditional class.

Research shows that “Before the advent of colonialism, traditional rulers were the political, cultural, economic, and social administrators and lords of their various domains. The status of traditional rulers changed slightly with the advent of colonialism, as their sovereign authority was usurped by the colonialists, who imposed their hegemony on the traditional rulers. Thus, the traditional institutions became stooges of the colonialists. This development was meant to enable the colonialists to perfect their exploitation and political domination of the colonial territory, in this case, Nigeria. This systematic erosion of the powers and authorities of the traditional institutions in Nigeria, which started during the colonial era, has dwindled even more in post-colonial Nigeria.”

Is the traditional class at a crossroads? Has it failed to adapt to current realities? The answer is both yes and no. They cannot maintain respect and status as the guardians of society if their actions are seen as political. Yet, society expects them to serve as a last resort in times of crisis. Consequently, they find themselves facing dilemmas and criticism. When they choose to remain aloof, the common man points fingers at them. Engaging in actions that displease the political class also exacts a heavy toll.

The traditional class should continue to play their vital role as stabilizers and custodians of the culture and traditions of the people. This includes being voices that assure people on issues such as community peace and security, girl-child education, immunization, and fighting against drug abuse. Despite facing a crossroads, the traditional class can still serve as instruments for public service, but they must remain apolitical to effectively fulfill such important roles.

Zayyad I. Muhammad, Abuja