By EBHOMIENLEN, THOMAS OSEYI Ph.D
DEPARTMENT OF RELIGIOUS MANAGEMENT AND CULTURAL STUDIES, AMBROSE ALLI UNIVERSITY EKPOMA, EDO STATE.
ABSTRACT: Culture refers to the totality of the pattern of behavior of a particular group of people. It includes everything that makes them distinct from any other group of people. For instance, their greeting habits, dressing, social norms and taboos, food, songs and dance patterns, rites of passages from birth, through marriage to death, traditional occupations, buildings and aesthetics, religious as well as philosophical beliefs. In Esan of Edo State, the preservation of this culture has been saddled on the traditional rulers, who are the custodian of the people’s culture. The work reveals precisely that traditional rulers are the major agents in transforming the attitude of the rural people provided they are answerable to a titled ruler vested with the authority of governing the affairs of the locality. The work further discovered that in Esan besides preservation of the people’s culture the traditional rulers are also the custodian of totems and also help to maintain law and order. The writers observed that these traditional institutions are being neglected in the contemporary time constituting a lot of issues. Thus the literature discovered that respect for this traditional legacy will result to peace and harmony in the society. To achieve the object of this treatise the work adopts the historical, evaluative, and analytical research methodology. The work recommends that the traditional rulers in Esan should be given more constitutional power to be more effective in their duties
I. INTRODUCTION
It
is true that culture is universal and that each local or regional manifestation
of it is unique. This element of
uniqueness in every culture is often described as cultural variation, and this
is true in regards to the culture of Esan people in Edo State. The cultures of
traditional African societies, together with their value systems and beliefs
are close, even though they vary slightly from one another. These slight
variations only exist when we compare an African culture with others. They
also assert that African cultures differ vastly from the cultures of other
regions or continents. And we believe there is no need to over – labour this
point since there are sufficient similarities to justify our usage of the term
“African culture”. Here we would be sure to find a world of differences and
diversity in beliefs, values and culture generally. Using Nigerian culture for
instance, it is said that, “Nigerians always behave differently from the
French, or Chinese, or Americans or Hottentots, because Nigerian beliefs,
values and total thinking are different from those of the French, Chinese,
Americans or the Hottentots”. There has been change in the role of
traditional rules in Esan as it applies to community development, since the
introduction of local government reforms of 1976 in the said reforms,
leadership roles were clearly expressed, which states that it is not the
intention of government to destroy the organic unity of the traditional
institutions. The traditional emirate and chiefdom will remain, although their
function will be changed to accord with the present day circumstances.
Although the paramount chief was undone by
colonial rule, traditional rulers have served as important adjuncts in the
administration of post – colonial government in both Nigeria and Africa. This
in effect streamlined the procedure for the selection, recognition and roles of
traditional rulers, therefore, formed the constitutional framework for
traditional democracy, by a community selection of an acceptable ruler. There
were the warrant chiefs during the indirect rule system, and the then colonial
government recognized local chiefs, who performed as native court judges. The
first class chiefs were recognized in the middle belt of Nigeria during the
colonial era. All these sets of traditional ruler contributed in no small
measure, to the upliftment of community development. The role of traditional
rulers has been undergoing change as the democratic dispensation within the
country develops. It has therefore become necessary that they redefine their
role as heads of their polities within the framework of developmental efforts
by the central government and its adjuncts; as well as, non – governmental
organizations. A quick glance at my dictionary showed that “ traditional” meant
something done or respected according to custom from generation to generation.
While “ruler” meant a person or something with power or influence over others
or over certain things. It also meant a person with power to govern or with
over other people or things. This definition would cover a very wide spectrum
of things and situations but the subject coming at the time of the Constitution
making exercise. When we talk about the modern time traditional rulers which is
not yet with us, and to propound ideas and views on the future performance of
existing institutions, we are inevitably compelled to review the performances
and relevance, or lack of it, of such institutions in the present century, for,
as we have seen, tradition move from generation to generation. In view of the
above, the modernization helps the traditional rulers to introduce new ideas
for community development such as being democratic in their decision making
giving room for e people to participate in the community affairs. Traditional
rulers of modern times perform vital roles in their domain like embarking on
awareness campaign or the sensitization of their community populace on HIV/AIDS
epidemic, the construction of classroom blocks and providing learning materials
in school to help develop education system, provision of medical facilities and
so on.
II.
THE
GEOGRAPHICAL LOCATION OF ESAN
Esan
is located in the centre of Edo State and they form the Central Senatorial
District of the State. It is bounded in the North East by Ivbiosokun and Etsako,
on the West by uhunmwonde Local Government Area, on the South by Western Ibo
and on the East by River Niger6. Esan is made up of five Local
Government Areas which are; Esan South East, Esan West, Esan North, Esan
Central and Igueben.
III. THE OCCUPTION OF THE ESAN PEOPLE
The Esan people are divinely blessed with fertile soil, thick forest and clement weather. Therefore, Esan is an agricultural country, everybody, man and woman being simple farmer whose main food crops are yams, corn or maize, cocoyam, cassava and the popular Ekpoma rice. Others are, pepper, groundnut, melon, bananas with plantain as subsidiary crops usually planted by women in their husband’s farm. The Esan people as highly industrious people, they do not only rely on food crops. They also grow economic crops such as cotton, rubber and cocoa.
The
soil is also very much accommodative to palm trees. As a result many of her
people are oil millers, palm wine tappers and producers of palm kernel. They
enjoy good harvest almost in every season. Besides, the Esan people are
successful traders and businessmen and women. Okojie writing about Uromi people
in Esan observes, But for Uromi who are tireless traders one would have been
correct to say that the only trade in Esan until recently was limited to the
sale and buying of local food stuff in the markets.
Moreover, cloth weaving and blacksmithing are also other business areas of the Esan people. To crown them all, Esan people are successful people in all works of life. Some are erudite scholars, teachers, doctors, politicians, Fashion designers and so on.
IV. THE SOCIAL STRATIFICATION OF THE ESAN PEOPLE
Social
stratification among the traditional social setting is often referred to as age
grades or sets. R.E. Bradbury defines age grade as “a village wide system of
stratification for all men”. It must be noted that at any point in time, the
made members are divided into different age set (otu). The age
grade exists and has its proper footing among the Esan people.
In the age setting organization in the village, we have the executive which is made up if chiefs (Ekhamonlen) and village elders (Edion). The chief is usually from the descendant of the founder of the village. Today, the executive authority is mainly in the hands of Edion (elders) in different Idumu (quarter). This stratification differs from one community to the other among the Esan ethnic group. It should be noted that if the chief is not the head elder (OdionUhionmon), he is usually the third elder in the community according to Esan custom. therefore, age group in some part of Esan is grouped into four (4), while at the other part three (3). The four areas include (i) Edion; (ii) Igbama; (iii) Egbonughele and (iv) Egbonefan. This four setting system is practiced at Ubiaja, Ewatto and Ewohimi to mention but a few. On the other hand, the three grouping system include; (i) Edion; (ii) Ighene or Igbama, and (iii) Egbonughele. This system of stratification is prominent among the Uromi, Ekpoma and Ewu to mention but a few. This age grade stratification is referred to as “Otu” (age set) among the Esan people. Initiation to each set is associated with some rituals in the Olden days, but now modernity has taken its cause.
The diagrams below help one to explain clearly the
positions of the different Otu among the Esan people Diagram 1.
They are as follow;
V. KING AND CHIEFS
The
king is the supreme ruler of the village or town. He is the head of the
community. Although the chief is grouped among the elders (Edion), he is a
distinct person with specific function. A chief is usually from the descendant
of the founder of the village or town. Nevertheless, there are some titled
chiefs who were so made by the king (Onojie). Chieftaincy position is
hereditary to subsequent heirs, the Ojie’s position, is similar to the status
of the ruling Judges in Isreal while Ekhamonlen Chiefs represents the king to
rule clans and families. Judges and chiefs are believed to be chosen by God to
rule the nation of Israel. In the same vein, African people believe that chiefs
are earthly divinities hence Kayode writes
In the order of
reverence accorded to living people, kings and chiefs rank the highest. All
over the world, the custom of selecting someone as the head of a community; or
state; or of a nation is a constant one. At least in the African traditional
communities, Kings and chiefs are accorded due respect and are believed to be
“second to the divinities”.
The
kings are the owner of everything in the communities but they reach their
communities through the chiefs. Though they are both (kings and chiefs) rulers,
the kings reigns supreme. In some cases, they are bankers, also they form the
judicial arm of government. No wonder, E.G. Parrinder rightly observes: “it is
not surprising therefore to find in many parts of Africa, the king or chief is
regarded as a religious awe”.
2.3.2 ELDERS (EDION)
The term Edion is used to mean the senior age grade of the village or town and
its members from the village council as well as that of the town. The leader of
this Otu
is referred to as the Odionwele. The Odionwele of each village is recognized as
the native authority of the village. The Edion carry Okpo, a curved stick to
symbolize authority. They also use it to supports their movement. The Okpo
carries certain religious meaning. Swearing to the Okpo is the highest sanction
for deviants or people who disagree on certain matters, the Okpo of the Edion
represents the past ancestral spirits. The OdionEgbele is the divine
representative.
MIDDLE AGE GROUP (IGHENE OR EGBAMA)
This is the second group among the Esan people. They are the middle age
setting-Otu. In the case of any death of elder (Odion) the next Ighene is
selected to fill the gap. The main function of Ighene or Igbama is burial of
corpses, maintenance of farm roads since it is a taboo for Edion to see a
corps, theIghene bury it and make report to the elders who would come to
perform necessary burial rites. In some communities, Edion do not attend the
burial ceremony of Ighene and Egbonughele. But the Ighene or Egbama are free to
attend to any burial. The Egbama at times form the legislative arm of the
community. They also oversee matters of community dance. They organize the
Egbonughele to make sure that social activities are carried out
effectively.
EGBONUGHELE AND EGBONEFAN (STREET SWEEPERS)
This
Otu are the street sweepers as their name is coined. Their major function is to
carry out sanitary activities in the community. Okojie classifies the
Egbonughele as the carriers of waters and hewers of wood for the village. Their
most popular duty is that of clearing and cleaning of the village (square) and
this is done every five day.
The
Egbonefan are path sweepers whose function is to sweep minor paths. They are
not yet qualified in age to join their elderly counter parts to sweep the major
village square. Their function is similar to that of Egbonughele but it is a
bit lesser.
There is no elaborate rite performed to join the
members of this group. Men join as soon as they are strong enough to work and
at least attain the age or sixteen to eighteen years. In some communities such
like Uromi, those to be initiated come to the OdionEgbonughele with a strong
street broom, kolanut and white clay chalk. He is prayed for and immediately he
is assigned his portion. In some community, portion is not assigned, it is
general sweeping.
It is also the duty of the Egbonughele to dig graves for burial, tie shades and participate in communal dance. For instance, Igbabonelimin is mainly super headed by the Egbonughele. The Ighene or Egbama only participate in the drumming and singing aspects. Therefore this Otu (Egbonughele) is the most active part of the agegrades since it is comprised of youths. Odion Egbonughele enjoys so much privilege. He enjoys more than the OdionIghene. Nevertheless it is the Ighene that supervises the Egbonughele.
THE ROLE OF
TRAITIONAL RULER IN THE PRESERVATION OF AFRICAN CULTURE IN ESAN.
A quick glance at my dictionary showed that
“traditional” meant something done or respected according to custom from
generation to generation. While “ruler” meant a person or something with power
or influence over others or over certain things. It also meant a person with
power to govern or with over other people or things. This definition would
cover a very wide spectrum of things and situations but the subject coming at
the time of the Constitution making exercise. When we talk about the modern
time traditional rulers which is not yet with us, and to propound ideas and
views on the future performance of existing institution, we are inevitably
compelled to review the performances and relevance, or lack of it, of such
institutions in the present century, for, as we have seen, tradition moves from
generation to generation. In view of the above, the modernization helps the
traditional rulers to introduce new ideas for community development such as
being democratic in their decision making giving room for the people to
participate in the community affairs.
Traditional rulers
are more concerned with the co – ordination and mutual adjustment of the
community members. Legal norms define and standardize relations between
individual and institutions and so reduce the potential for conflict. But when
conflict does arise, it is settled by the traditional rulers and does not lead
to the disintegration of the community and its development in general.
Using the three
functional perspective, traditional rulers are part of the society who have
some functions to perform and contribute to the maintenance of the society (i.
e. their communities) such function include the contribution of their quota in
the maintenance of the internal peace and security in their domain which is the
only way development can take place in the community. They help in revenue
generation and community tax assessment, determination of religious matters and
settlement of conflict arising thereof; they also contribute in community
development efforts of their respective communities like building of health
centre, town halls, market shop, post office, electricity, construction of road
networks, bridges and culverts e. t. c.
The functionalist
perspective has to be subjected to considerate criticism. Critics argued that
the type of explanation states that the parts of the system exist because of
their beneficial consequences for the system as a whole. The main objection to
this type of reasoning is that it treats an effect as a cause. Therefore, the
assertion that traditional embark on development projects in their domain is an
attestation of consensus value and institution is a misplace one.
Finally, despite the widespread criticism, it should not be rejected out of hand, the assumption that society should be seen as an integral whole, that its part are interdependent, that social institution exist and the social structure directs human behavior. However, these approach to community development are considered relevant in evaluating the role of traditional rulers in particularly in Esan North local government area which is our main focus. In other word, it present traditional rulers as a structure within a given system which ha functions to perform in the transformation and development process within local government environment as well as in a large society.
Traditional Ruler As Custodian of Culture in Esan
From the point of
view of the definition of a traditional ruler, as defined by the government,
their functions have diminished from
having legislative, judicial and
executive powers in its day to day affairs to a mere advisory status and as
custodians of culture and tradition at the local government and to some extent
at state levels. The people however still have high regard and respect for the
traditional rulers. The handover of authority they earned previously still
lingers on to the extent that their views and instructions are being obeyed and
respected with total loyalty without questions. It is believed up till today
that they are sacred and extra ordinary Institutions. It is on that belief and
recognition that government programs and policies are accepted by the
communities when routed through traditional rulers.
Naturally, traditional rulers have a huge role
to play as custodians of the culture and tradition of their people. This
position confers on them some unique authority to help mould public opinion on
strategic issues. Many communities have
found themselves in difficulties as a result of their inability to choose a
traditional ruler. It is generally believed that traditional rulers because of
their close affinity to their people determine, to a large extent, how things
are done in their communities. It is for this reason that the government has
always found it more reasonable to use them to discharge certain functions.
In Nigeria, almost every state has a traditional rulers’ council which duty is to assemble the traditional rulers n a state to meet from time to time to reach important decision which they pass on to government for implementation if found worthy. Through this medium government passes useful information across to them for dissemination to their respective communities.
Traditional Rulers Preserves Laws and Order
The role and status of traditional rulers in the preservation of law and order varied though with different administrations, they could be said to have remained agents for the perpetuation of our neo – colonial status, thereby upsetting the ongoing process of development in the country. The traditional rulers are custodians of the land and they hold the land in trust for the people. They serve as a link between that rural people and the government. They assist the government in political education and socialization of the rural people. In Esan, The traditional rulers acted as the custodians of the traditional religion, arts and culture of the people. They explained the customs and tried to preserve it. In view of the political administration, traditional rulers have limited authority to settle minor disputes/ in this regard also the traditional rulers try to make peace within the community and with neighboring communities.
Traditional Rulers Preserves Totems
The traditional ruler also stands as the sacred custodian of Totems in Esan. A totem is a spirit being, sacred object, or symbol that serves as an emblem of a group of people, such as a family, clan, lineage, or tribe. Totems protect against taboos such as incest among like totems. The concept of using totems demonstrated the close relationship between humans, animals and the lived environment. Anthropologists believe that totem use was a universal phenomenon among early societies.
Traditional Rulers as Custodian of Traditional Archaic
The traditional
ruler is also the custodian of all traditional and historical materials
(artifacts) that belongs to a clan and people. He preserves this materials for
future purpose as such that the younger generation and the ones yet to come
will have an evidence to show and know about their past. This is one of the
sacred duties of traditional ruler according to Asukwo et al 26
VI.
Conclusion
This
study is aimed at finding out the ole and prospects of traditional rulers in
the preservation of African culture,
focusing on Uromi. This study reveal precisely that traditional rulers are the
major agents in transforming the attitude of the rural people provided they are
answerable to a titled ruler vested with the authority of governing the affairs
of the people. Based on the findings, the researcher has come to conclusion
that traditional rulers have made a positive impact in community development to
a degree. There has been change in the role of traditional rulers in Esan as it
applies to community development, since the introduction of local government
reforms of 1976 in the said reforms, leadership roles were clearly expressed,
which states that it is not the intention of government to destroy the organic
unity of the traditional institutions. The traditional emirate and chiefdom
remains, although their functions have changed in accord with the present day
circumstance.
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