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<title>Nigerian Chieftaincy</title>

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<span id="openzim-page-title" class="mw-page-title-main"><span class="mw-page-title-main">Nigerian Chieftaincy</span></span>

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</style><div role="note" class="hatnote navigation-not-searchable">"Nigerian aristocracy", "Nigerian chiefs", and "Nigerian chieftaincy" redirect here. For other uses, see <a href="Nigerian_aristocracy_(disambiguation)" class="mw-disambig" title="Nigerian aristocracy (disambiguation)">Nigerian aristocracy (disambiguation)</a>, <a href="Nigerian_chiefs_(disambiguation)" class="mw-disambig" title="Nigerian chiefs (disambiguation)">Nigerian chiefs (disambiguation)</a>, and <a href="Nigerian_chieftaincy_(disambiguation)" class="mw-disambig" title="Nigerian chieftaincy (disambiguation)">Nigerian chieftaincy (disambiguation)</a>.</div>

<p>The <b>Nigerian Chieftaincy</b> is the <a href="Chieftaincy" class="mw-redirect" title="Chieftaincy">chieftaincy</a> system that is native to <a href="Nigeria" title="Nigeria">Nigeria</a>. Consisting of everything from the country's <a href="Monarch" title="Monarch">monarchs</a> to its titled family <a href="Elder_(administrative_title)" title="Elder (administrative title)">elders</a>, the chieftaincy as a whole is one of the oldest continuously existing institutions in Nigeria and is legally recognized by its government.

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<div class="mw-heading mw-heading2"><h2 id="History">History</h2></div>

<p>Nigerian pre-colonial states tended to be organized as

<a href="City-states" class="mw-redirect" title="City-states">city-states</a>. The empires that did exist, like the <a href="Kanem-Borno_empire" class="mw-redirect" title="Kanem-Borno empire">Kanem-Borno empire</a>, the <a href="Oyo_empire" class="mw-redirect" title="Oyo empire">Oyo empire</a>, the <a href="Benin_empire" class="mw-redirect" title="Benin empire">Benin empire</a> and the <a href="Sokoto_Caliphate" title="Sokoto Caliphate">Sokoto caliphate</a>, were essentially coalitions of these individual city-states. Due to this, a great deal of local power was concentrated in the hands of rulers that remained almost permanently in their capitals. These rulers had sacred functions - a number of them were even considered to be sacred themselves - and therefore often lived in seclusion as a result.<sup id="cite_ref-1" class="reference"><a href="#cite_note-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> Their nobles, both hereditary and otherwise, typically also had functions that were tied to the religious traditions of the kingdoms that they served.

</p><p>In the South, the nobles ruled the states on a day-to-day basis on behalf of their monarchs by way of a series of initiatory <a href="Secret_societies" class="mw-redirect" title="Secret societies">secret societies</a>. These bodies combined the aforementioned priestly functions with judicial ones, and also traditionally provided advisers to the monarchs in question.<sup id="cite_ref-2" class="reference"><a href="#cite_note-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> Some of these societies, like <i><a href="Ogboni" class="mw-redirect" title="Ogboni">Ogboni</a></i> and <i><a href="Nze_na_Ozo" title="Nze na Ozo">Nze na Ozo</a></i>, have survived to the present day as aristocratic social clubs within their respective tribes.<sup id="cite_ref-3" class="reference"><a href="#cite_note-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> Meanwhile, in the <a href="Northern_Nigeria" class="mw-redirect" title="Northern Nigeria">North</a>, the emirates of the old caliphate were usually divided into districts, and these districts were in turn ruled by nobles known as <i><a href="Hakim_(title)" title="Hakim (title)">Hakimi</a></i> (pl. <i>Hakimai</i>) that were subject to the monarchs.

</p><p>As a general rule titles did not always pass from father to son; many royal and noble families did however provide a number of titleholders over several generations.<sup id="cite_ref-4" class="reference"><a href="#cite_note-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> In the south, the titles held by nobles were often not the same ones as those that had been held by others in their lineages. Some chiefs had even been untitled slaves, and therefore had had no titled forebears prior to their eventual ascension to the ranks of the aristocracy.

</p><p>Although dominated by the titled men mentioned above, several kingdoms also had parallel traditions of exclusively-female title societies that operated in partnership with their male counterparts. Others would reserve specially created titles, such as the <a href="Yoruba_people" title="Yoruba people">Yoruba</a> <i><a href="Iyalode_(title)" title="Iyalode (title)">Iyalode</a></i>, for their womenfolk.<sup id="cite_ref-5" class="reference"><a href="#cite_note-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup>

</p><p>During the early European forays into Africa, Nigerian chiefs - both monarchs and nobles - came to be divided into two opposing camps: the anti-European chiefs on the one end (who wanted nothing to do with the Europeans and wanted them to leave, by war if necessary) and the pro-European chiefs (who favoured maintaining friendly relations with the Europeans, even if it meant sacrificing certain amounts of political power).

</p><p>At the point of the increase in <a href="British_Empire" title="British Empire">British influence</a> in Nigeria during the 19th century, the anti-European chiefs used a variety of tactics to work against foreign influence, utilizing both direct and indirect forms. The colonial government responded by favouring the pro-European chiefs and supporting more amenable claimants to the Nigerian titles in an attempt to frustrate the anti-European chiefs. Minor wars were fought with the anti-European chiefs, while pro-European chiefs prospered through trade with Britain and so were politically safe as a result. During the <a href="Scramble_for_Africa" title="Scramble for Africa">Scramble for Africa</a>, anti-European chiefs were slowly replaced with pro-European ones, and <a href="Colonial_Nigeria" title="Colonial Nigeria">Colonial Nigeria</a> came to be governed by a system known as <a href="Indirect_rule" title="Indirect rule">indirect rule</a>, which involved native chiefs becoming part of the administrative structure to ease administrative costs. Through this method, the colonial government was able to avoid any rebellions against its authority.<sup id="cite_ref-6" class="reference"><a href="#cite_note-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup>

</p><p>Following Nigeria's independence in 1960, each federated unit of the country had a <a href="Houses_of_Chiefs_(Nigeria)" title="Houses of Chiefs (Nigeria)">House of Chiefs</a>, which was part of its lawmaking system. These houses have since been replaced by the largely ceremonial <a href="State_Council_of_Traditional_Rulers_and_Chiefs" title="State Council of Traditional Rulers and Chiefs">Councils of Traditional Rulers</a>. In addition, many of the founding fathers and mothers of the <a href="Nigerian_First_Republic" class="mw-redirect" title="Nigerian First Republic">First Republic</a> - including the leading troika of Chief <a href="Nnamdi_Azikiwe" title="Nnamdi Azikiwe">Nnamdi Azikiwe</a>, Chief <a href="Obafemi_Awolowo" title="Obafemi Awolowo">Obafemi Awolowo</a> and Alhaji Sir <a href="Ahmadu_Bello" title="Ahmadu Bello">Ahmadu Bello</a> - were all royals or nobles in the Nigerian chieftaincy system.<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-8" class="reference"><a href="#cite_note-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup> This has continued to operate since their time as a locally controlled honours system alongside its <a href="Orders%2C_decorations%2C_and_medals_of_Nigeria" title="Orders, decorations, and medals of Nigeria">nationally controlled counterpart, which is itself within the gift of the Federal Government</a>.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup>

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<div class="mw-heading mw-heading2"><h2 id="Today">Today</h2></div>

<p>Today, many prominent Nigerians aspire to the holding of a title. Both Chief <a href="Olusegun_Obasanjo" title="Olusegun Obasanjo">Olusegun Obasanjo</a> and Alhaji <a href="Umaru_Musa_Yar'Adua" title="Umaru Musa Yar'Adua">Umaru Musa Yar'Adua</a>, one-time presidents of Nigeria, have belonged to the noble stratum of the Nigerian chieftaincy.<sup id="cite_ref-BBC-1Aug07_11-0" class="reference"><a href="#cite_note-BBC-1Aug07-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup> <a href="Nigerian_traditional_rulers" title="Nigerian traditional rulers">Nigerian traditional rulers</a> and their titled subordinates currently derive their powers from various Chiefs' Laws, which are official parts of the body of contemporary Nigerian laws.<sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> As a result, the highly ranked amongst them typically receive <a href="Staff_of_office" title="Staff of office">staffs of office</a> - and by way of them official recognition - from the governors of the states of the Federation as the culminations of their coronation and investiture rites. Thus installed, they then have the power to install inferior chiefs themselves.

</p><p>Chieftaincy titles are often of differing grades, and are usually ranked according to a variety of diverse factors. Whether or not they are recognized by the government, whether they are traditionally powerful or purely honorary, what the relative positions of the title societies that they belong to (if any) are in the royal <a href="Orders_of_precedence" class="mw-redirect" title="Orders of precedence">orders of precedence</a>, their relative antiquity, how expensive they are to acquire, whether or not they are hereditary, and a number of other such customary determinants are commonly used to ascribe hierarchical positions. A number of kingdoms also make use of colour-coded regalia to denote either allegiance to particular title societies or individual rank within them. Examples of this phenomenon include the <i>Red-Capped Chiefs</i> of <a href="Igboland" title="Igboland">Igboland</a> and the <i>White-Capped Chiefs</i> of <a href="Lagos" title="Lagos">Lagos</a>, each the highest ranked group of noble chiefs in its respective sub-system.

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<div class="mw-heading mw-heading3"><h3 id="Diaspora_chieftaincy">Diaspora chieftaincy</h3></div>

<p>The modern chieftaincy system often includes diaspora chieftaincy — the establishment of a traditional leader role to represent migrant minority communities within a traditional state. Diaspora chieftaincy is a relatively recent development within the chieftaincy system, emerging in the second half of the twentieth century; these diaspora chiefs serve as traditional authorities for non-indigene ethnic groups in the traditional states covering major cities, often acting as intermediaries between their communities and the local political system.<sup id="cite_ref-Ehrhardt_paper_on_diaspora_chiefs_13-0" class="reference"><a href="#cite_note-Ehrhardt_paper_on_diaspora_chiefs-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup>

</p><p>Diaspora chieftaincy originates from migrant hometown associations that sought formal representation within host communities.<sup id="cite_ref-Ehrhardt_paper_on_diaspora_chiefs_13-1" class="reference"><a href="#cite_note-Ehrhardt_paper_on_diaspora_chiefs-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> For example, in the <a href="Kano_Emirate_Council" title="Kano Emirate Council">Kano Emirate</a>, the <a href="Oba_(ruler)" title="Oba (ruler)">Oba</a> of the local <a href="Yoruba_people" title="Yoruba people">Yoruba</a> community was appointed in 1974 as the first diaspora chief, followed by the <a href="Eze" title="Eze">Eze</a> Igbo in 1988. Additionally, diaspora chiefs can be appointed for non-indigenous Nigerian groups, seen in the <a href="Kano_Emirate_Council" title="Kano Emirate Council">Kano Emirate</a> appointment of the Wakilin Yan China for the <a href="Chinese_diaspora" class="mw-redirect" title="Chinese diaspora">Chinese community in the city</a> in 2019.<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup> Diaspora chiefs are typically selected based on their status within the minority community, often wealthy business figures or influential leaders in hometown associations. Unlike hereditary traditional rulers, they do not necessarily come from royal lineages but gain legitimacy through community endorsement and recognition by local authorities. The role typically includes organizing cultural events, advocating for the interests of their communities, and negotiating access to public resources.<sup id="cite_ref-Ehrhardt_paper_on_diaspora_chiefs_13-2" class="reference"><a href="#cite_note-Ehrhardt_paper_on_diaspora_chiefs-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup>

</p><p>The rise of diaspora chieftaincy has been met with both support and criticism.<sup id="cite_ref-Ehrhardt_paper_on_diaspora_chiefs_13-3" class="reference"><a href="#cite_note-Ehrhardt_paper_on_diaspora_chiefs-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> Proponents argue the appointments provide non-indigene communities with a voice in local governance by increasing the likelihood of their inclusion in decision-making processes.<sup id="cite_ref-Ehrhardt_paper_on_diaspora_chiefs_13-4" class="reference"><a href="#cite_note-Ehrhardt_paper_on_diaspora_chiefs-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> However, scholars have debated whether diaspora chiefs genuinely empower their communities or merely reinforce their status as second-class citizens. Opponents contend that by operating within the traditional governance framework, diaspora chiefs can unintentionally legitimize the exclusion of their communities from full political participation.<sup id="cite_ref-Ehrhardt_paper_on_diaspora_chiefs_13-5" class="reference"><a href="#cite_note-Ehrhardt_paper_on_diaspora_chiefs-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> Despite these debates, diaspora chieftaincy continues to expand, with similar structures emerging among Nigerian immigrant communities abroad.<sup id="cite_ref-Ehrhardt_paper_on_diaspora_chiefs_13-6" class="reference"><a href="#cite_note-Ehrhardt_paper_on_diaspora_chiefs-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup>

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<div class="mw-heading mw-heading2"><h2 id="Nigerian_titleholders">Nigerian titleholders</h2></div>

<div class="mw-heading mw-heading3"><h3 id="Monarchs">Monarchs</h3></div>

<div class="mw-heading mw-heading4"><h4 id="Pre-colonial">Pre-colonial</h4></div>

<ul><li>Nigerian sovereigns

<ul><li><a href="Lamido" title="Lamido">Lamido</a></li>

<div class="mw-heading mw-heading4"><h4 id="Colonial">Colonial</h4></div>

<ul><li><a href="Indirect_rule#In_Africa" title="Indirect rule">Native Authorities</a></li></ul>

<div class="mw-heading mw-heading4"><h4 id="Post-colonial">Post-colonial</h4></div>

<ul><li><a href="Nigerian_traditional_rulers" title="Nigerian traditional rulers">Nigerian traditional rulers</a>

<ul><li><a href="Lamido" title="Lamido">Lamido</a>

<ul><li><a href="Sultan_of_Sokoto" class="mw-redirect" title="Sultan of Sokoto">Sultan of Sokoto</a></li>

<li><a href="Alaafin" title="Alaafin">Alaafin of Oyo</a></li>

<li><a href="Awujale" title="Awujale">Awujale of Ijebu</a></li></ul></li>

<li><a href="Obi_of_Onitsha" title="Obi of Onitsha">Obi of Onitsha</a></li>

<li><a href="Igwe_of_Nnewi_kingdom" title="Igwe of Nnewi kingdom">Igwe of Nnewi</a></li></ul></li></ul></li></ul>

<div class="mw-heading mw-heading3"><h3 id="Other_Chiefs">Other Chiefs</h3></div>

<ul><li><a href="Vizier" title="Vizier">Waziri</a></li>

<li><a href="Hakim_(title)" title="Hakim (title)">Hakimi</a></li>

<li><a href="Eso_Ikoyi" title="Eso Ikoyi">Eso Ikoyi</a></li>

<li><a href="Ogboni" class="mw-redirect" title="Ogboni">Ogboni</a></li>

<li><a href="Ichie" class="mw-redirect" title="Ichie">Ichie</a></li></ul>

<ul><li><a href="Social_class_in_Nigeria" title="Social class in Nigeria">Social class in Nigeria</a></li>

<li><a href="Nigerian_heraldry" title="Nigerian heraldry">Nigerian heraldry</a></li>

<li><a href="Nigerian_traditional_rulers" title="Nigerian traditional rulers">Nigerian traditional rulers</a></li>

<li><a href="Nigerian_traditional_states" class="mw-redirect" title="Nigerian traditional states">Nigerian traditional states</a></li></ul>

<div class="mw-heading mw-heading2"><h2 id="References_and_sources">References and sources</h2></div>

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<li id="cite_note-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-8">^</a></b></span> <span class="reference-text">Ebenezer Obadare and Wale Adebanwi (2011), <i>Nigeria At Fifty: The Nation In Narration</i>, p. 32.</span>

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