ESAN POLITICS

The analysis above demonstrates that the Esan people, a significant group in Edo State, South-South Nigeria, had a robust indigenous political system. Before colonial rule, the Esan political framework allowed all citizens equal participation in decision-making and had its own mechanisms for maintaining law and order. All adult males took part in meetings and decision processes. The community had its traditional methods for resolving disputes, primarily through age grades and village council decisions.

It was noted that Esan land comprised thirty-one kingdoms, each with its own monarch (Onojie). When Esan territories were finally subdued in 1906 after strong resistance, the colonial authorities faced the challenge of governing the area. To address this, they implemented policies like paramount native authority, native courts, and a native administration system.

Initially, the colonial authorities tried a system where Benin chiefs governed Esan villages. The misconduct of these paramount chiefs led to their rule's abrupt end, prompting the British to reconsider their approach. Through native courts and administration, the British took control of governance in Esan land, introducing their administrative system. The Enijie were acknowledged and appointed as District Heads of their clans, becoming the native administration for their regions, while the Ediowele served as the native authority in their villages. Courts with varying jurisdictions were established, handling justice, marriage procedures, and tax collection. Indigenous participation was based on the existing socio-political order.

By the end of colonial rule in 1960, Esan's monarchical institutions, like others in Nigeria, lost their executive, legislative, and judicial powers. The British judicial system replaced traditional justice methods, with people seeking redress through native courts rather than the central judicial court at the palace. The traditional justice system was replaced by a Western-style judicial administration. Although Enijie were appointed as heads of native courts on a rotational basis, these courts relied heavily on the British system. Traditional rulers became dependent on colonial authorities, unable to make independent decisions without their approval, leading people to view them as part of the colonial administration. The respect they once commanded diminished. The British involvement in appointing and deposing Enijie is a notable example.

Despite changes during colonial rule, some aspects of governance in Esan territories persisted. With the British arrival in 1900, new political structures were introduced, such as paramount chiefs, whose powers were limited by district officers from the 1920s. The Native Authority, native courts, and treasury were established in 1921. Indigenous political institutions in Nigeria have evolved from pre-colonial independence to post-colonial dependence.

The decline of traditional political power in Esan land, like the rest of Nigeria, began during colonial rule and continued post-independence, integrating them into the government. Studies have documented the parliamentary system of post-colonial Nigeria, which included Houses of Chiefs at regional levels. Some traditional rulers aligned with ruling political parties, leading to their relegation or deposition when opposition parties gained power. When the military took over in 1966, traditional rulers became intermediaries with the people, receiving incentives like better pay and cars. However, the 1976 local government reforms placed traditional rulers under local councils, diminishing their status.

Today, traditional rulers in Nigeria are "employees" of local government councils, having become part of the government since colonial times. This has distanced them from their people, who have suffered under successive repressive policies. Many people now distance themselves from traditional rulers, except politicians seeking their support.

To maintain their extravagant lifestyles, some traditional rulers have begun awarding titles without considering the recipient's character. In Esan land, titles are sometimes given to questionable individuals for financial gain. Titles like "Iyase of Esan" or "Ezomo of Esan" are unprecedented and inappropriate in Esan history and culture.

Traditionally, there was no unified decision-making body for all Esan rulers, and titles were localized within each kingdom. The awarding of "Esan-wide" titles is a colonial legacy. The writer agrees with J.I. Osagie's view that for peace and harmony, traditional rulers should limit titles to their territories. While they can't detach from government, they should remain neutral in politics, preserving their role as cultural custodians.

Despite colonial rule, some traditional institutions like the family, extended family, and age grades have survived in Esan land. The Odionwele, in particular, has retained its pre-colonial characteristics and remains close to the people. For issues like marriage, inheritance, and death, Esan people still rely on the Odionwele and village council rather than modern courts. As guardians of tradition, the Edionwele are trusted to deliver justice. It is suggested that the Odionwele be given roles in alternative dispute resolution, as some Nigerian states are exploring.