How relevant are monarchies in contemporary governance system?

The earliest form of governance system is the monarchy. Even the Holy Books confirm this. That is why in Saudi Arabia, Jordan, and many countries in the Middle East, they are still ruled by kings. England, Spain, and Morocco are still ruled by kings. In the traditional and pre-colonial Nigeria, all the communities, towns and villages were governed by traditional rulers-kings and queens. There was Queen Amina of Zauzau, King Jaja of Opobo, Oba of Benin, Alaafin of Oyo and Ooni of Ife, to mention but a few. These kings perform the executive, legislative and judicial functions with the support of their kingmakers and palace chiefs.

For instance, the Alaafin of Oyo heads the old Oyo Empire that covers most of South-West Nigeria down to Dahomey in the present Benin Republic.  The empire’s military is under the Aare-Ona-Kakanfo (Generalissimo), who is answerable to the Alaafin. The Oyomesi and Ogboni assisted the Alaafin in the performance of the legislative and judicial functions. The empire had prisons called Tubu where those convicted of crimes served their prison terms. There was also an effective tax system. Vassal communities pay Isakole to the Alaafin, and failure to pay may lead to war being declared on such communities. Any Alaafin who commits an abominable act could be asked by the Oyomesi to compulsorily commit suicide by opening a sacred calabash. This well-structured governance system was the reason the colonial masters decided to adopt indirect rule in Northern Nigeria and Yorubaland. It was only in the South-East, especially Igboland, that the colonialists decided to adopt direct rule.

One of the major side effects of the pre-colonial rulership system was the recurring inter-tribal and inter-ethnic wars as empires embarked on an expansionist agenda, wanting to conquer more territories to increase their economic prosperity. This act of aggression is often resisted, and rebellion became the order of the day within the empires, whether it was the Kanem-Borno or Oyo Empires. Slave raiding and trading were also a prominent feature of the pre-colonial traditional governance systems. But for the coming of the British colonialists, many towns and villages currently in existence would have been wiped out by bigger ones. It was the colonialists who brought all traditional governance systems under their control, which moderates the influence of big towns over the small ones. Where would Aawe, Fiditi, Iroko, Akinmorin and smaller towns around Oyo have been if not for the moderating influence of modern governance systems?

Recall that Ile-Ife attempted to subdue Modakeke for many years. Online sources said, “Historians have described the crisis between Ile-Ife and Modakeke as one of the oldest intra-ethnic conflicts in Nigeria. Seven major violent clashes have been recorded between them in 1835-1849, 1882-1909, 1946-1949, 1981, 1983, 1997-1998, and 2000.” Likewise, the Kiriji War, also known as the Ekiti-Parapo War, was a 16-year-long civil war (1877-1893) between Yoruba sub-ethnic kingdoms, primarily pitting Ibadan against the Ekiti-Parapo confederation. All these wars were fought on the orders of their respective traditional rulers. Before the declaration of any war, there is usually an aroko, which are totems sent by the oba of the town that wants to declare war on the oba of other towns to be attacked.

Interesting thing about kingship is that those who belong to royal families enjoy special privileges. They are referred to as having blue blood and are served by the people of the town. The king, his household and his clan live large at the expense of their respective communities. They do not have to work but are rather fed, served and honoured by their people. This is why ascension to the royal throne is often acrimonious, as princes from the royal families sometimes apply the Machiavellian principle of “end justifying the means” in the bid for the throne. Though in many communities Ifa oracle is consulted by the kingmakers in the selection of a new king in Yorubaland, despite that, as is recently with the case of the newly installed Alaafin of Oyo, Oba Abimbola Akeem Owoade, litigation, strife and spiritual attacks are still used as weapons by losers against the winner.

Quite unfortunately, the enthronement of royal fathers has been greatly politicised as divination has been waved aside. Even if the oracle chooses any king now, the governor of the state has the final say, as he is the one to give a certificate and royal staff of office before such a king can be coronated and recognised. Aside from politics, the financial inducement of the kingmakers is now frequently cited as the major influence in the choice of modern kings. The throne now goes to the highest bidder. Perhaps except Ibadan town, whose ascendancy to the throne is based on a long queue of aspirants from the ruling houses.

While it is true that subjugating kingship under state and local government control has diminished the esteem and influence of modern kings, I dare say it is highly desirable because if not so, inter-tribal conflict would not have ceased. Imagine that as recently as last month (March 2025), there was still a communal rift among Ilobu, Ifon and Erin Osun, where the Osun State governor had to impose a curfew and threatened to depose the monarchs of the towns if they failed to maintain peace.

Talking about dethronement, that is another weapon the political class has been using against any monarch who is perceived to be against their government. That is what is playing out in Kano currently between Emir Aminu Ado-Bayero and Sanusi Lamido Sanusi. Indeed, during the colonial rule, the British colonialists deposed Oba Ovonramwen Nogbaisi of the Benin Kingdom as well as King Jaja of Opobo. The Western Region government deposed the late Alaaafin of Oyo, Oba Raji Adeniran Adeyemi. He became Alaafin in 1945 and was deposed and exiled in 1954, 10 years later, for sympathising with the National Council of Nigerian Citizens. King Dosunmu of Lagos was also deposed and had to relocate to Epe before he later regained the throne. The Alake of Egbaland, Oba Ladapo Ademola, who ruled between 1920 and 1962, was exiled between 1948 and 1950, following the popular women’s uprising against taxation, led by Mrs Funmilayo Ransom-Kuti. However, Oba Ademola regained his throne.

The Zarki of Arigidi-Akoko, Oba Olanipekun, was a minister without portfolio under the Akintola government in the Western Region. The rift between the Action Group and the Nigerian National Democratic Party polarised his town. The monarch was alleged to have taken sides with a political tendency. His people revolted, and the king went into exile. But 25 years later, he returned to his throne. Similar to that was that of Olowo of Owo, Oba Olateru Olagbegi, who was dethroned by the Western Region government and came back to the throne 25 years later.

Is kingship still relevant in Nigeria? Yes. This is because they are the custodians of our culture and tradition. They are supposed to be the embodiment of societal mores and values. Though their function is largely ceremonial now, they are still needed as they play vital roles in settling family disputes, squabbles and maintenance of law and order at the grassroots. I sincerely believe that there should be a constitutional role for them with appropriate guidelines and a code of ethics. It is unfortunate that some traditional rulers are morally bankrupt and sometimes collude with criminal elements to terrorise their communities; nonetheless, with a proper code of conduct, such fifth columnists can be weeded out.