Showing papers on "Indirect rule published in 1988"

The Irony of Indirect Rule in Sokoto Emirate, Nigeria, 1903-1944

Abstract: The Sultan of Sokoto, locally known as the chief of Muslims (Sarkin Musulmi), was the most influential traditional ruler in Nigeria during the colonial era. His influence came from his predecessor, the caliph, who was the political head of the Sokoto Caliphate which was comprised of about twenty emirates. Under the colonial administration, however, the sultan and the other emirs of northern Nigeria were powerless. Many scholars have imputed northern Nigeria's socioeconomic backwardness, when compared to southern Nigeria, to the emirs' “sluggishness, conservatism and egocentricity” (Heussler, 1968: 187-89; Fika, 1978: 273; Ozigi and Ocho, 1981: 40-41; Hubbard, 1973: 192). It is generally assumed that under the indirect rule system which the British allegedly practiced in Nigeria during the colonial period, the emirs had powers to initiate development projects to improve socioeconomic development. It is currently argued that they failed to do this so as not to jeopardize their positions (Heussler, 1968: 119; Ozigi and Ocho, 1981: 41). Such assertions are based on a misconception of the emirs' powers under colonial rule, a misconception that is largely due to a misinterpretation and misunderstanding of the system of indirect rule. The purpose of this essay is to assess the sultan's performance as an administrator of the Sokoto emirate in his dual role of responsibility toward the colonial regime and duty toward his people during the first forty years of colonial rule. Students of the colonial history of northern Nigeria have ignored this subject, but it is essential for understanding the nature and effects of colonialism in Nigeria.

British Rule and African Civilization in Tanganyika

Abstract: This paper examines the systematization of the ideology of African civilization in Tanganyika between the wars, in the context of colonial strategies of Indirect Rule. It shows that largely fictitious images of African history, tradition, social structure and culture were developed in an attempt to co-opt elements of the colonized, against the background of widespread resistance to colonialism and a pervasive post-World War I crisis of the ‘civilizing mission’. Administrators. missionaries, social scientists and others contributed to this ideology of ‘Africanity’. Attention is also drawn to the striking parallels between aspects of African civilization and post-1967 African socialism, and the suggestion made that the connecting link lies in African intellectuals from the 1930s embracing notions of African civilization to deal with the contradictions of their own position in colonial Tanganyika. History has to be rewritten in each generation, because although the past does not change the present does; each generation asks new questions of the past, and finds new areas of sympathy as it relives different aspects of the experience of its predecessors.