Obaship in Lagos is a very sacred institution. It is designed as a rallying point in society and serves as the centre of the people’s religious and secular life. The person of an Oba is revered as much as the office he holds. His word was law, and he possessed the right of summary jurisdiction.
Although the Oba’s power was absolute, he was in no way a despot. Obaship functioned as the supreme system of government. At the head was the Oba himself, who was advised by a Council of Chiefs, collectively known as the Oba-in-Council.
The Chiefs were classified according to the functions they performed in society, namely:
- Akarigberes (Royal Chiefs) responsible for administration, with the Eletu Odibo as the head;
- Idejos (Aristocracy) with Olumegbon as the head;
- Ogalades medical and spiritual chiefs, with Obanikoro as the head;
- Abagbons war chiefs, with Ashogbon as the head.
The Chiefs held, and still hold, meetings (Osega, or more appropriately Ose Nla) with the Oba every seventeenth day. The agenda was devoted to proposing and debating community policies. During such meetings, rituals were performed and prayers offered for the peace and prosperity of the kingdom, after which the Chiefs were entertained by the Oba.
Representatives of other groups who took part in the governance of the kingdom, but were not regular participants at Osega except for specific purposes, included:
- Iji-Oba Head of Women’s Societies;
- Apena Chief Justice and leader of the cults;
- Giwas Heads of wards in Lagos.
Lagosians have contributed immensely to the traditional, social, economic, and political development of Yorubaland and the Nigerian entity. I am proud of the blessings of Lagos, and it is necessary to call ourselves to the reality and sanctity of the Lagos Royal Stool.
On 19 April 1967, the then Military Governor of Northern Nigeria, Lt. Col. Hassan Usman Katsina (31 March 1933 , 4 July 1995), told a meeting of Emirs and Chiefs at Lord Lugard Hall, Kaduna, that it was the declared policy of the Military Government to maintain the chieftaincy institution and to uphold the dignity, prestige, and integrity of traditional rulers, while safeguarding the interests of the common man.
Governor Katsina spoke in a dual capacity: as a military ruler and as a prince. Seated among those he addressed on that day was his father, the Emir of Katsina, Alhaji Usman Nagogo (1905–1981). In essence, Governor Katsina was not introducing anything new.
Before the military terminated the civilian government on 1 January 1966, the four regions of Nigeria had recognised and approved the role of chieftaincy institutions in their respective constitutions between 1954 and 1966.
Subsection (2) of Section 35 of the 1963 Constitution of the Federal Republic of Nigeria granted automatic membership of the Oba of Lagos in the Nigerian Senate, alongside one of his White-Cap Chiefs.
The section stated that the Oba of Lagos shall be an ex-officio member of the Senate, together with a Chief selected in a manner prescribed by Parliament by the White-Cap Chiefs and War Chiefs of Lagos from among their own number.
Section 75 of the Constitution of Northern Nigeria provided that:
- There shall be a Council of Chiefs for the Region, consisting of the Premier as Chairman.
This made the Premier of Northern Nigeria, Sir Ahmadu Bello (1910–1966), the Chairman of the House of Chiefs. This arrangement was understandable, as he was the most powerful political figure in the region. He was the leader of the Northern People’s Congress, whose motto was “One North, One People, irrespective of religion, rank, or tribe.”
Sir Ahmadu Bello was of royal background, and his ambition in life was to become the Sultan of Sokoto (Sarkin Musulmi) Commander of the Faithful an ambition that ultimately eluded him. He was once quoted as saying:
“I would rather be called the Sultan of Sokoto than the President of Nigeria.”
Section 9 of the Constitution of Eastern Nigeria provided that:
- There shall be a President of the House of Chiefs, elected by the members of that House;
- The President shall vacate office in accordance with the provisions of the Constitution.
Similarly, Chapter 2, Part 1 of the Western Nigeria Constitution provided for a Legislature consisting of the Governor, a House of Assembly, and a House of Chiefs, with powers to make laws for peace, order, and good government of the Region. Section 5(1) stated that the House of Chiefs shall consist of:
(a) persons holding chieftaincies prescribed by the Governor, who shall be ex-officio members;
(b) eighty-seven Chiefs with qualifications and selection methods prescribed by the Legislature.
Finally, Chapter 2 of the Constitution of the Mid-Western Region stated that the Legislature shall consist of the Governor, a House of Chiefs, and a House of Assembly, with powers to make laws for peace, order, and good government of the Region. Section 5(1) provided that the House of Chiefs shall consist of:
(a) the Oba of Benin, the Olu of Warri, and other prescribed chiefs as ex-officio members;
(b) fifty-one Chiefs selected as prescribed by the Legislature;
(c) Special Members selected by the Governor on the advice of the Premier.
While the Constitution of Northern Nigeria endorsed the Premier as Chairman of the Council of Chiefs, the Constitution of the Mid-Western Region affirmed, in clear terms, the supremacy of the Oba of Benin and the Olu of Warri.
The Mid-Western Region was created on 8 August 1963 from the Western Region. At the time, the Oba of Benin was Oba Uku Akpolokpolo Akenzua II (1899–1976), son of Eweka II, while the Olu of Warri was Oba Erejuwa, who succeeded Ginowu, who ruled from 1936 to 1949. Oba Erejuwa reigned from 1951 to 1986.
This was the constitutional position as of 1966, before military intervention. It marked the last period when traditional rulers played any constitutional role at both the federal and state levels.
By the time various memoranda were submitted to the Constitution Drafting Committee in 1976, one such memorandum, submitted by Mr. Kuye Arodunjoye of Ijebu-Ijesha, strongly advocated constitutional roles for traditional rulers.
Mr. Arodunjoye contended that traditional rulers should be assigned specific responsibilities as custodians of the culture and traditions of the people.
This position was also adopted by notable members of the Constituent Assembly of 1977, including Mrs. Toyin Olakunmi, Alhaji A.G.F. Abdul-Rasak, Alhaji Ibraheem Dasuki, Alhaji Shehu Malami, Chief Richard Osuolale Akinjide, Chief Abiodun Ogundokun, Mr. Akinbobola, Alhaji Chief M.K.O. Abiola, Chief Samuel Oniumi, Dr. Olushola Saraki, Mr. Sunday Awoniyi, Dr. Samuel Mbakwe, Shettima Ali Mongunu, Dr. Pius Okigbo, Alhaji Babatunde Jose, Professor Ben Nwabueze, Alhaji S.O. Adebo, Alhaji Nuhu Bamalli, Alhaji Ndanusa Ndayako, Mr. Christian Chukwu Emeka Onoh, and Mrs. Abigail Ukpabi.
Despite these efforts, when the 1979 Constitution was promulgated, no role was assigned to traditional rulers, either at the federal or state levels.
Compiled by Prince Ademola Oladega Akinsemoyin
