Citation: Abdullahi MOHAMMED (2024). Traditional Institutions, Democracy and Corruption: Striking a Balance for a Secured Nigeria. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 12, Number 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660
TRADITIONAL
INSTITUTIONS, DEMOCRACY AND CORRUPTION: STRIKING A BALANCE FOR A SECURED NIGERIA
By
Abdullahi MOHAMMED
Abstract
This
paper shows that rewarding corrupt individuals with traditional titles and the
role of traditional leaders in cases of aiding and abetting criminal activities
in the country is inimical to national security and democratic development.
Democracy cannot thrive in the absence of peace and security. Democracy cannot
also wish-away traditional institutions neither can traditional institutions
wish away democracy. There is need for a complimentary relationship between
diverse institutions including those that fall outside the pristine
constituents of democracy in order to bring about peace, for a harmonious
relationship between and amongst polities. Using qualitative data from books,
newspaper articles, tabloids, and periodicals, the paper conclude with the
recommendations that the traditional institutions should be apolitical and
provided with clearly spelt out constitutional responsibilities as part of
local government authorities in order to further diffuse power to include the
so-called “ungoverned spaces” which lay beyond the reach of government.
Keywords: Traditional
institutions, corruption, insecurity
1.0 Introduction
As
far as Nigeria is concerned, the role of traditional institutions in a
democracy has taken two dimensions. These dimensions are both positive as well
as negative. First, they have been fingered as complicit in acts of corruption.
Corruption is a major culprit in the escalation of insecurity in Nigeria.
Secondly, the absence of a clearly defined role for traditional institutions in
the constitution of Nigeria has made the traditional institutions impotent
towards playing a meaningful role in the fight against insecurity in the
so-called ungoverned space[1]. The absence
of a clearly defined constitutional role does not imply an endorsement of the
negative contribution of traditional institution to the deterioration of
security in Nigeria, which has become the bane of Nigeria’s problems.
The
development attained by nations in the areas of science, technology, and
military might in the 21st century is lofty, but most often
subverted by the vicious cycle of corruption which leads to insecurity. Liberal
democracy can, in the words of Fukuyama (1992) produce a stable society in
which man may be said to be, at last, completely satisfied. On the above
premise, he dubbed his work “The End of History and the Last Man”. Achievements
in the areas of liberty, and equality, both political and economic have not
made nations immune to the devastation caused by insecurity, which makes man
recidivate to the stone age character of strength is might. Corruption
in Nigeria has given rise to poverty, illiteracy, disease and insecurity.
Corruption
has a contagious impact which is similar to that of creating a ripple in a
pond. The most far reaching impact of corruption in Nigerian that this study
will look at, is in the area of insecurity.
During
the primitive age, marauding horde of gangsters went about raiding, looting and
pillaging the less powerful settlements, carting away their goods, animals and
people as slaves. The state of the life of man, at that period was, as
succinctly captured by Hobbes (1651:110) as … solitary, poor, nasty,
brutish, and short. To overcome the inordinate corrupt tendencies of
individuals, who wield power over others, made people come together as an
entity to protect themselves from those marauders. While nations and societies
around the world have distinct cultural peculiarities one prerequisite for
continued existence which they tend to converge on is security. This collective
desire gave rise to the concept of social contract, where individuals surrender
their right to self-protection in return for protection by the state. This
important exchange between individuals and society has weakened so much that
the acts of marauders in primitive periods are similar to the acts of corrupt
members of our societies[2]. The act of
corrupt leaders in contemporary Nigeria is making the lives of a majority
miserable in the same way the actions of marauders in stateless societies had.
The
key concepts of Traditional Institutions, Corruption and Insecurity have a
sequential complementary relationship. First people must be part of a society
to have a traditional institution and a culture to evolve. The norms and values
of a society are what crystallize over time to become the ethos of that society
and the custodians of these norms and values are the traditional institutions.
Security is a primordial prerequisite for the existence of any social
aggregates, while good governance galvanizes the gains of communal life within
these aggregates and in relationships with others.
The
assessment of Nigerian societies from the point of view of the relevance of
traditional institutions in entrenching the 3 basic components which democracy
stands for, these are;
1. promoting human rights
2. development
3. peace and security
Traditional
institutions are expected to complement the three tenets of democracy. These
tenets are not alien to Hausa tradition. The anomaly is when a traditional
title holder is found condoning acts of corruption and of corrupt members of
society. Cases of traditional office holder aiding and abetting kidnapping and
banditry shows that, the credibility of the institution has waned over time.
Some account of the role of traditional institutions only serve to worsen the
precarious security situation in Nigeria. Security can be said to be one the
most important bases for the political evolution of societies from the
primitive ages up to the present.
2.0
Conceptual Clarifications
The
grope for solutions to its lingering problems of corruption and insecurity,
different causes, effects and solutions to these problems are being explored.
2.1
Traditional Institutions
Baldwin
and Holzinger (2019) define traditional institutions as institutions whose
legitimacy is based in part on their association with customary modes of
governing a community. Garba (2018) opines that Traditional institutions, hold
cultural and historical significance in Nigeria. They often serve as custodians
of customs, values, and traditional norms. The preposterous comment regarding
the contribution of traditional institutions in ensuring security is that,
“what has culture got to do with security” is a common one. It is therefore,
tenable to discuss the role of culture in security. Culture is political
because it is expressive of relations of power, Mandelbaum (1949:79) Culture is
also said to embody any socially inherited element in the life of man, material
and spiritual.
In
Hausa culture, there are certain cultural values which every community
inculcates in its members and their development into socially conscious
individuals. Kirk-Green (1973), Barkow (1974), Alhassan et
al (1980), Zarruq (1982) Umar (1987: 6-16), enumerate those socio-cultural
values that nurture the continued existence of an individual as a worthy member
of his community. Each of these criteria is intricately linked to the other in
achieving a communal life. The absence of these qualities weakens the bond that
binds members together which facilitates the security of the entire community.
Some of these qualities “Juriya da jaruntaka” courage, fortitude and bravery
and Adalci Justice Ladabi da Biyayya Respect and Obedience are necessary for
the establishment sustenance and flourishing of traditional institutions. The
concepts of community, culture and security are necessary for the proper
functioning of a people. However, cultural universals, are said to be relative,
there seems to be a convergence on certain qualities. On the concepts of global
culture, which affirms values of global relevance, such as economic security,
political dignity, physical/ psychological health, as well as cultural grace.
This basic value of universalism, there should also be some moral rules or
norms that can apply to all humanity.Guang (2007).
Basic
value universals are values that traditional institutions embody and try to
instil and protect among their members. Traditional institutions are expected
to be custodians of culture and traditions. Tradition institutions in Hausa
land owe their formal structure to the ideals and ideas of Usman Bin Fodio. It
is therefore not out of place to assess this institution from those ideals and
principles as excellent guides in the everyday lives of the inhabitants of this
vast region. Shagari and Boyd (1978:10).
Traditional
institutions in southern Nigeria are not different from what is obtained in
northern Nigeria, though with a slight difference. The convergence point for
Nigerians from the two geopolitical divides is how dear they hold traditional
institutions. Saro-Wiwa (1991:31) captures the intricate relationship between
Nigerians and their traditional institutions, with a caveat of “if they do not
sell titles to the rich”.
Traditional
institutions lend voices of support to their sons and daughters whenever
charges of corruption are filed against them. The charges are for the
corruption and embezzlement of public funds and nepotism or other corrupt
practices they have perpetrated. Members of societies who owe their wealth
through unwholesome means while holding public offices have now become the most
important members of their community, they are decorated with different
traditional titles none of which bears the emblem of their negative act, such
as “Wakilin barayin …” or “Sarkin macutan…” or “Onyori I of …” or Gbogbo Ole of
… Rather such depraved members of our societies are awarded or rather buy the
loftiest of the communities traditional titles that are deserving of the best
and most important members of our society.
This
unfortunate development is demonstrated as acts of solidarity to corrupt
members of society, even when the law has caught up with them. The leadership
and members of society stick their necks and stake their “reputation” in
support of their corrupt members. Examples of such shameless, blind support for
corrupt members make one ask where those cherish socio-cultural values that are
sacrosanct in our cultures and society. Traditional institutions and democracy
are deficient if they fail to satisfy the prerequisite of literacy, economic
prosperity and justice. Tukur (1999:291)
2.2
Traditional Institutions and Democracy
Democracy
is viewed as the feat of the 21st century. The global appeal
democracy has received is due to the piecemeal efforts of improving it by
different nations over more than two millennia. This improvement have seen the
contribution of different cultural values towards the realisation of a mode of
rule that provides an egalitarian society where people freely participate in
governance and are not denied their personal liberties. These cultural values
are what Guang (2007) refer to as basic value universalism. They are what makes
democracy become established as the "normal" form of government to
which any nation is entitled--whether in Europe, America, Asia, or Africa. Sen
(1999).
Democracy
is an open ended concept is amenable to improvement. Improvement here refers to
accommodating other cultural processes in the attainment of a “one size fits
many” mode of rule. Baldwin and Holzinger (2019) discourse is premised on the
compatibility of traditional institutions with democratic institutions holds
that election in a democracy creates accountability implying that unelected
traditional institutions are likely to provide poor leadership, through
restricting the individual rights of citizens and inhibit the development of
democratic states. Further to that they also serving as vote brokers who drum
up electoral support via coercion and contingent exchanges
This
assertion finds evidential proof in cases of traditional office holders aiding
and perpetrating crime in Nigeria.
Table
1.
Reports
of Traditional Title Holders found aiding and Abetting Banditry and Kidnapping.
|
|
Traditional Title Holders |
Reason |
Source |
|
1. |
Chief of Anagada, Malam Alhassan Musa,
under the Gwagwalada Area Council. February 23, 2021 |
suspended
for allegedly aiding and abetting kidnappers. |
https://saharareporters.com/2021/02/24/fct-suspends-traditional-ruler-allegedly-aiding-kidnappers |
|
2. |
Emir of Maru, Abubakar Cika, June 2021 |
allegedly giving support to bandits responsible for
hundreds of deaths. |
https://www.premiumtimesng.com/news/headlines/346089-zamfara-governor-dethrones-emir-for-aiding-banditry.html |
|
3. |
District head of Kanoma, Lawal Ahmad, June 2021 |
allegedly giving support to bandits responsible for
hundreds of deaths. |
https://www.premiumtimesng.com/news/headlines/346089-zamfara-governor-dethrones-emir-for-aiding-banditry.html |
|
4 |
Deposition of Emir of Zurmi, Alhaji
Atiku Abubakar, |
Allegations of aiding the
activities of bandits terrorising communities in the state. |
https://megaiconmagazine.com/zamfara-emirs-district-head-accused-of-aiding-banditry-dethroned/ |
|
|
Suspension of the Emir of Yandoton
Daji, Aliyu Marafa, |
turbaned a wanted and ruthless
terrorist, Adamu Yankuzo, known also as Adamu Aliero,, as the Sarkin Fulani
of the emirate. |
https://www.thecable.ng/how-nigeria-turbans-its-terrorists-the-ada-alerus/amp |
|
5 |
Deposition of Dansadau, Alhaji
Hussaini Umar,” he declared. |
Allegations of aiding the
activities of bandits terrorising communities in the state. |
https://megaiconmagazine.com/zamfara-emirs-district-head-accused-of-aiding-banditry-dethroned/ |
|
6 |
Removal of the District Head of
Birnin-Tsaba, Alhaji Sulaiman Ibrahim.” |
Allegations of aiding the
activities of bandits terrorising communities in the state. |
https://megaiconmagazine.com/zamfara-emirs-district-head-accused-of-aiding-banditry-dethroned/ |
|
7 |
The sack of Eze Rueben Nwaorgu of
Ihe-Iyi autonomous community in Ugwunagbo council area. |
They were alleged to be aiding and
abetting kidnapping. |
https://www.vanguardngr.com/2009/07/revealed-how-traditional-rulers-are-aiding-kidnapping-in-abia/ |
|
8 |
Eze Emmanuel Oforji of Isi-Obehie
autonomous community in Ukwa West council. |
They were alleged to be aiding and
abetting kidnapping. |
https://www.vanguardngr.com/2009/07/revealed-how-traditional-rulers-are-aiding-kidnapping-in-abia/ |
|
9 |
Northern Elders Flay
moves to revive charges against Ex Govs
|
‘EFCC revives 13 ex-govs N772 bn fraud cases’ |
https://www.vanguardngr.com/2024/01/northern-elders-flay-moves-to-revive-charges-against-ex-govs/#:~:text=Elders%20from%20the%20North%20who,using%20the%20anti%20graft%20agency. |
The
above incidences show the negative development in the role of traditional
office holders in Nigeria. It is an indictment of both the traditional
institution and the individual. Tukur (1999:292) sums it up, stating that, for
any solution to our ethical problems to be effective they must be aimed at the
system, as well as the individuals working the system.
2.3
Corruption
One
of the most widely cited definitions of corruption According to the
International Monetary Fund (IMF) states that “Corruption is the abuse of
public power for private benefit” This definition rhymes with Rousseau’s dictum
that the legitimacy of public power comes from the people’s trust. When the use
of public power deviates from the original track, being abused, corruption
problems arise. Liu (2016).
Corruption
has throughout history been a negative force that truncates the development of
nations. The heritage of a sane society is that the most important
personalities in that society are those who restrain themselves from acts the
society defines and perceives as morally reprehensible.
Amongst
important personalities in Hausa society who serve as role models, are the
clergy (Malamai), this category, apart from being religious teachers, also
doubles as judges (alkalai) in palaces of traditional institutions across
Northern Nigeria.
The
causes of corruption are found not in the duality of either poverty or
affluence, morality or depravity, want or lack, education or illiteracy,
peasants or vassal lords but in how society views or condones corrupt practices
or use appropriate punitive measures and sanctions to dissuade its members from
engaging in corrupt practices. Corrupt people find solace and relevance in
their society or communities if their kith and kin rally around them in support
of the wrongs they commit. When corrupt Nigerians have no hiding place in their
communities and punitive measures are easily obtainable within the Nigerian
judicial system corruption will have been reduced considerably.
Corruption
is as old as the history of mankind. The concept of corruption includes a wide
range of activities. Each act that falls under the concept of corruption is
perceived to be an act or omission committed for either material or non
material gains. Broadly speaking, any act of corruption perpetrated contravenes
certain laid down procedures, codes, ethics or rules with or without material
gain. Usman (2001)
The
dimension of corruption in Nigeria can according to Kari and
Ernest,(2013:8) fall into any of the following categories:
1. Weak Government
Institutions
2. Poor pay incentives
3. Lack of openness and
transparency in public service
4. Ineffective political
process
5. Culture and acceptance of
corruption by the populace
6. Absence of effective
political financing
7. Poverty
8. Ethical and religious
differences
9. Resource scramble.
Almost all the above causes of corruption manifest themselves in
one way or the other in the conduct of our daily affairs in Nigeria. The
cumulative of these causes leads directly as well as indirectly to insecurity
in Nigeria.
2.4
Insecurity
The
literature on insecurity in Nigeria is quite voluminous and will continue to
grow as different shades of corruption with its attendant consequences
intensify. The most immanent consequence of corruption in Nigeria is viewed
from the socio-economic angle without recourse to the contribution of
traditional institutions. Some of the reasons for the existence of traditional
institutions are the provision of physical security for its members and the
protection of their institutions and values.
Security
is said to be safety, freedom from danger of risk, protection from espionage,
infiltration, sabotage and theft. The different shades of security which
includes internal security, National security and international security, all
require a legitimate source of power which comes via democracy. One concept
that permeates the meaning and functioning of different the shades of security
mentioned above is culture. Samson and Abubakar (2011)
Security
is not a utopian condition, it can be attained where there is good governance.
Good governance engenders healthy coexistence between individuals in society.
It is a synergy of a healthy contribution of several factors. These factors
include peace security, development, rule of law and respect for human rights.
These factors manifest positively in the proper functioning of organisations
such as local government, traditional institutions, police and community-based
organizations. (National Security Strategy 2014)
The
institution that that nurture and inculcate cultural values in Nigeria are the
traditional institutions.It is the responsibility of traditional institutions
to study the dynamics of cultural mores and values, which restrain members of
society from engaging in the excesses of corruption and other vices which
compromise the society’s security. Cultural reawakening on the importance of
communal security starting from families to neighbourhoods, communities,
states, and national, regional and continental efforts for fostering security
consciousness, using cultural apparatus, will go a long way in inculcating an
all-inclusive global concern for security.
Therefore,
understanding the dialectics of relationship at the nexus of traditional
institutions, corruption and insecurity is one of utmost importance. Security
is the Achilles’ heel of every society, while traditional
institutions culturally speaking serve to regulate, protect preserve and
nourish the continued existence of society, there is the need for these
cultural ethos to be fully acceptable and enshrined into democracy which has
global appeal as an acceptable mode of rule which is not immune to modification.
Nigeria’s
potentials for developing is waning due to the corruption. We are in an era
where the guardians of cultural values in societies are found to be complicit
in cases that aggravate and perpetuate insecurity in the country. Corrupt
members of societies are honored by traditional institutions and celebrated by
the public, even if the perpetrators are convicted of one corruption charges or
the other, but the long arm of the law which is supposed to deter and punish
Nigerians from engaging in corrupt practices has been shortened to serve the
whims and caprices of the corrupt members of our societies. The summary of our
nation’s woes is partly summed up in the action or inaction of our traditional
institutions
Corruption
perpetrated by political officeholders, elected representatives and civil
servants has become a more pervasive form in contemporary Nigeria when compared
with other forms of corruption. Politicians are the most patronized members of
our societies. Their homes are constantly thronged by a beehive of different
favour seekers. The relationship between politicians and the public is
symbiotic, while communities believe that politicians owe whatever they have
achieved from votes cast by the public; politicians see members of their
community as a nuisance due to the demands they bring to bear on them. This
reciprocal view between the public and the politician is exacerbated, if there
is a sudden change in the lifestyle of a politician. The Public patronage of
personalities who owe their wealth to dubious sources including politicians
goes to show that members of societies are not concerned with the provenance of
an individual’s wealth. On the other hand, the desire of politicians or public
servants to yield to the demands of members of society is one of the push
factors that propel them to commit fraud or embezzle public funds while holding
office of authority, to remain relevant in their society.
3.0
Conclusion
The
tier of government that is the closest to the people is the local government.
Traditional institutions comprehend and relate more to the people at the grass
root. They have been engaged settling feuds between rival communities on issues
of land, water and other matrimonial problems. The recent negative development
within the institution such aiding and abetting crime, participation in
partisan politics leading to coming out at logger head with the interests of
elected politicians, require a retrospection on the role of traditional
institution with a view to leveraging on the positive contribution they can
make towards addressing the problems of corruption and insecurity.
Apart
from legal enforcement as the most effective means of reducing corruption,
societal sanctions through cultural means also go a long in reducing corruption
which has a direct link to the level of insecurity we presently experience in
Nigeria. Therefore, it isn’t a matter of corrupt individuals but rather a bad
system that facilitates corruption. When societies pay up to their
responsibilities by expecting their members to be disciplined, decorous,
honest, truthful or comply with cultural norms and values in all their affairs,
will greatly contribute towards reducing the level of corruption which
invariably leads to insecurity as we presently experience in Nigeria.
4.0
Recommendations
The
paper recommends that:
- Leaders should lead by showing good example which will deter
others from engaging in corruption. They should be upright in the discharge of
their responsibilities respect laid down rules and punitive measures should be
taken on anybody involved in any act of corruption.
- Ensure good governance by voting into office credible candidates
during elections.
- Instilling the values of truthfulness, and honesty in children
from the family unit and nurturing it by living an exemplary lifestyle to be
emulated and thus passed on from generation to generation.
- followers of the two major religions Islam and Christianity to
live based on the provisions of their scriptures
- The judiciary should exercise its function by sanctioning anybody
irrespective of his stature, wealth in society
- Role of Traditional Authorities should be apolitical and also
assigned constitutional responsibilities to shield them from drifting into
politics and aiding and abetting crime.
- Moral education should be introduced or included in civic
education, from primary school up to secondary schools.
- Establish vocational training centres to train youths skills which
economically empower them towards self-reliance.
- A fair and just remuneration package for civil servant will also
go a long way in reducing corruption and insecurity most especially amongst the
law enforcement agents.
- The punitive measure system in Nigeria should be reviewed because
punishment meted out to corrupt government officials in courts of law is not
commensurate to the magnitude of their offence, which encourages more people to
embezzle public funds. Stiffer punitive measures should be put in place to
serve as a deterrent to others.
- Societies should cease to accord any traditional title to anybody
involved in any act of corruption.
References
|
Baker
C. (2012) Cultural Studies: Theory and Practice, Sage Publications, London. |
|
Baldwin,
K and Holzinger, K. (2019) Traditional Political Institutions and Democracy:
Reassessing Their Compatibility and Accountability in Comparative
Political Studies 2019, Vol. 52(12) 1747–1774 |
|
Barkow
J.H. (1974) Evaluation of Character and Social Control Among the Hausa. Ethos
Vol. 2 No. 1 |
|
Bilkisu,
H. (2013, November 14). IFAPP: Actualising Interfaith Unity (II). Daily Trust
, p. 56. |
|
Daily
Trust Newspaper P.12 (Lalong meets Buhari, Pleads for suspended immigration
boss, 2015) |
|
Dasuki,
I. (1988). Report of white Paper on Local Government Reforms in Nigeria,
Lagos, Federal Government Printing Press. |
|
David
G.S.S. (2009). Transforming the National Security Culture. Massachusetts:
Havard Kennedy School Centre for Leadership. |
[1] https://dailytrust.com/reclaiming-nigerias-ungoverned-spaces/
[2] https://www.britannica.com/topic/social-contract
0 Comments