NDÍGBO BEFORE THE ADVENT OF THE COLONISTS
Before the arrival of the colonists in Igboland in the late 19th century, many communities in Igboland had a well-established administrative structure. In many communities in Igboland, like my town in Uturu, there was no king. The highest democratic institution in Uturu and many other Igbo towns was the “Ogbako Oha-na Eze,” though its name may differ based on the particular town.
Many towns in Igboland, had a decentralized system of government without a supreme chief or king.
The family group was a prominent institution in the majority of towns in Igboland, serving as the basic unit of the political structure. Each family group was headed by a title holder called an “Okpara,” who resolved disputes and performed ceremonial functions on behalf of the family. There was also a Village Council in most towns in Igboland, also known as the council of elders, consisting of all the family heads and other title holders in the village. These family heads, or Okparas, were responsible for discussing matters that affected the community and maintaining law and order. The chairman of the council was usually the oldest Okpara.
The highest honor then in the majority of Igbo towns was Nze Title Holder, which was bestowed upon individuals known for their prestige, popularity, and wealth. This position was not hereditary and was based on personal achievements in the community. Nze title holders were influential members of the ruling class in Igboland, using their knowledge and wealth to influence others. They settled disputes, advised family heads, and helped maintain law and order.
In cases involving serious crimes, the elders would refer the matter to “Ala,” the goddess of the land, for judgment. The priest of Ala was the only one who could interpret the goddess’s pronouncement. This belief in the spiritual powers of the land is reflected in the Igbo tradition of seeking justice through deities like Amadioha and Igew-ka-ala.
Many communities in Igboland were segmentary, republican, and sovereign. Unlike some other pre-colonial administrations like Nri, Nnewi, Onitsha, and Aro, the majority of Ndígbo did not have supreme chiefs. The main political institution was the Ogbako Oha-na Eze, as it was called in my town Uturu, presided over by elders with the Onye-isi-Ọfọ as the traditional head of each town in Igboland. The role of the Onye-isi-Ọfọ was to ensure equity, justice, and fairness among the people.
The Igbo General Assembly was the highest platform for political decision-making in each particular town in the majority of Igboland then. It was where all adult males could attend and participate. The titled elders presided over the affairs and made decisions that usually garnered the vocal approval of the people. Occasionally, if the decisions were not accepted, efforts were made to reach a common consensus.
Unfortunately, the arrival of the colonists brought significant disruptions to the political system of Ndígbo. The British policy did not take into consideration the existing power structures and undermined the authority of the different Ọfọ title holders in different communities in Igboland. The village group councils and other administrative organs in Igboland were destabilized as a result.
This evidence shows that Ndígbo had already been practicing democracy before the arrival of the British in our land.
