THE ROLE TRADITIONAL RULERS IN COMMUNITY DEVELOPMENT: A CASE STUDY OF GUMA LOCAL GOVERNMENT AREA OF NIGERIA.
BY
JACOB YOL
DEPARTMANT OF SOCIOLOGY
BENUE STATE UNIVERSITY
jaxyol@yahoo.com
GSM 07032813627
A RESEARCH DRAFT PRESENTED TO BENUE STATE LOCAL
GOVERNMENT AND CHIEFTAINCY AFFAIRS
7thApril,2010ABSTRACT
This research work is an attempt to examine the prospects and part played by traditional rulers in community development in Guma local Government Area of Benue State. The objectives of the study are targeted at finding out the community development projects carried out, and assessing the extent of traditional ruler’s involvement in community development. In the course of the research, a hundred and twenty questionnaires were administered based on cluster sampling technique, where the districts where grouped into smaller unit covering the study area. In the end, the study discovered that traditional rulers in Guma local government area indeed participated in community development projects. The research came up with some recommendations, through which an effective development will be carried out in Guma local government area.
TABLE OF CONTENTS
Contents
Title page i
Approval page ii
Dedication iii
Acknowledge iv
Abstract v
Table of contents vi
CHAPTER ONE
1.0 Introduction…………………………………………………1
1.1 Background Of The Study………………………………....1
1.2 Statement Of Problem……………………………………...3
1.3 Research Question………………………………………….3
1.4 Aims And Objectives Of The Study……………………….4
1.5 Significance Of The Study……………………………….....4
1.6 Scope Of The Study…………………………………………5
1.7 Definition Of Terms………………………………………....5
CHAPTER TWO
2.0 Literature Review…………………………………………...7
2.1 Introduction………………………………………………….7
2.2 Theoretical Framework……………………………………14
CHAPTER THREE
3.0 Research Methodology……………………………………...20
3.1 Introduction………………………………………………….20
3.2 Location Of The Study……………………………………...20
3.3 Population Of Study/ Sampling……………………..……...21
3.4 Sampling Techniques……………………………………….22
3.5 Technique Of Data Collection……………………………...23
3.6 Technique Of Data Analysis…………………………..........24
3.7 Problems And Limitation…………………………………..25
CHAPTER FOUR
4.0 DATA PRESENTATION AND ANALYSIS…………………….26
4.1 Introduction………………………………………………………...26
4.2 Socio-Demographic Attributes Of Respondents………………....26
4.3 The Nature Of Community Development Embarked By
Traditional Rulers………………………………………………….29
4.4 The Role Of Traditional Rulers In Community Development…..31
4.5 Discussion Of Findings…………………………………………….38
CHAPTER FIVE
5.0 Summary, Conclusion And Recommendation……………………..40
5.1 Introduction………………………………………………………...…40
5.2 Summary………………………………………………………………41
5.3 Conclusion……………………………………………………………..41
5.4 Recommendation……………………………………………………...41
References……………………………………………………………...43
Appendix………………………………………………………………..45
LIST OF TABLES
Table 1: Age Distribution of respondents
Table 2: Sex of respondents
Table 3: Marital Status Distribution of the respondents
Table 4: Occupation Distribution of respondents
Table 5: Educational Qualification of respondents
Table 6: Response on the nature of community development embarked by
Traditional rulers.
Table 7: Response on the nature of projects benefited in Guma Local
Government Area.
Table 8: Projects embarked by traditional rulers and their sites
CHAPTER ONE
1.0 INTRODUCTION
1.1 BACKGROUND OF THE STUDY
There has been change in the role of traditional rulers in Nigeria as it applies to community development, since the introduction of local government reforms of 1976 in the said reforms, leadership roles were clearly expressed, which states that it is not the intention of government to destroy the organic unity of the traditional institutions. The traditional emirate and chiefdom will remain, although their functions will be changed to accord with the present day circumstances.
Although the paramount of chiefs was undone by colonial rule, traditional rulers have served as important adjuncts in the administration of post-colonial government in both Nigeria and Africa (William F.S. Miles, 2007).
Local governments are creations of state government. As such, the Benue State Government under the delegated, powers enacted the 1976 local government edict number 14 of 1978. This in effect streamlined the procedure for the selection, recognition and roles of traditional rulers. This therefore, formed the constitutional framework for traditional democracy, by a community selection of an acceptable ruler.
There were the warrant chiefs during the indirect rule system, and the then colonial government recognized local chiefs, who performed as native court judges. The first class chiefs were recognized in the middle belt of Nigeria during the colonial era. All these sets of traditional rulers contributed in no small measure, to the upliftment of community development (ojo, 1976).
The Tiv traditional society is purely a republican one; ruled by ideas of political sovereignty, egalitarianism and human co-operation. The Guma political authority includes the traditional ruler (Ter), district heads, local government officer responsible for chieftaincy matters and the council of elders.
The role of traditional rulers in Guma has been undergoing change as the democratic dispensation within the country develops. It has therefore become necessary that they redefine their role as heads of their polities within the framework of developmental efforts by the central government and its adjuncts; as well as, non-governmental organizations (NGOs) (Wilhelmina. J. Donkoh, 2002: 105-114).
Traditional rulers in Guma remain for a variety of reasons, important to the design and implementation of development projects within his area of jurisdiction. Their core functions include mobilization of their communities for developmental purposes. This includes the provision of infrastructure for enhanced standard of living within the community. Sometimes, traditional rulers initiate development projects and secure the support of both internal and external development agents for the execution of these projects (Wilhelmina. J. Donkoh, 2002:105-114).
Traditional rulers work in conjunction with their subjects and therefore carry the whole community along to accomplish development projects that will be of benefit to the entire community. Thus, this study is aimed at finding out the role of traditional rulers in Guma local government area of Benue State.
1.2 STATEMENT OF PROBLEM (S)
The traditional rulers in Guma local government area, knowing well of their role and expectation in their area of jurisdiction most often deviate from these role and expectations which brings about change and ushers the community into development.
What then is the role of traditional rulers in community development? , what are the constraints facing the traditional rulers in the discharge of their community development programmes? , how can the role of traditional rulers in community development be improved in Guma local government area?
1.3 RESEARCH QUESTIONS
This study attempts to provide answers to the following questions formulated.
1. Can traditional rulers be able to embark on community development programme(s) in Guma?
2. Have traditional ruler (s) executed any community development programme(s) in Guma?
3. What kind of community development programme(s) have they been able to execute?
4. What are the causes hindering traditional rulers from carrying out community development programme(s) in Guma?
1.4 AIM AND OBJECTIVES OF THE STUDY
The aim and objectives of this study include:
(a) To know the extent of the involvement of traditional rulers in community development.
(b) To find out the constraints faced by traditional rulers in community development projects, in Guma local government area.
(c) To suggest ways to improve and encourage traditional rulers in developmental projects.
1.5 SIGNIFICANCE OF THE STUDY
The study of the role of traditional rulers in community development programmes is sociologically important because contemporary society is geared towards development; either socially, economically, politically, technologically e.t.c
The study is also significant because it will help to find solution to the problems hindering traditional rulers from carrying out community development programme (s) not only in Guma but also beyond. More so, it will help the government to assist traditional rulers in community development programme (s).
Theoretically, this research work may help members of the public to have vast knowledge about the role of traditional rulers in embarking on community development programme(s); as well as, the problems they encounter in Guma. This may help them to be constructive in their criticism; and may also help subsequent researchers, to built on it and improve on their work.
1.6 HYPOTHESIS
1. Traditional ruler (s) can make a positive impact in community development programme(s) in Guma.
2. Traditional ruler (s) will be ineffective in carrying out community development programme(s) in Guma.
1.7 SCOPE OF THE STUDY
This work is limited to determining the role of traditional rulers in community development programme(s); on how they initiate, embark and execute projects in Guma, and make useful recommendations on how traditional rulers should have executed community development programme(s) within 2000 to 2009.
The scope of this research is however limited to Guma local government area due to lack of funds and proximity of time.
1.8 DEFINITION OF TERMS
This study would define the following terms.
1. Role: This refers to the part a person or thing plays in a specific situation or operation. In this study, it is related to the expected functions that a rulers of a community plays or should play for the benefit of his subjects and community.
2. Tradition: It refers to a cultural continuity transmitted in the form of social attitude, beliefs, principle and convention of behaviors derived from past experiences and helping to shape the present. In this study, it portrays the legacy that the installed ruler will leave behind, the blue print that stands the test of time.
3. Traditional Ruler: A control authority, the reign of a monarchy and the accepted controller by the people over them in their affairs of life. In this study, it means a collectively elected person (s) selected by the community to pilot the affairs of his people in line with customs and traditions of the community.
4. Community: A place in which an interacting group of people living in the same territory: town, village, suburb, or neighborhood. In this study, it means a trait or concern commonly shared by people, children, and youths in terms of social relations characterized by personal intimacy, emotional ties and social cohesion.
5. Development: Is regarded as a continuous process of positive changes in the quality and span life of a person or group of persons. Thus ‘Development’ used in this context is more meaningful when it has to do with progressive improvement in the quality and living standards of the people pertaining to their aspirations and resources at their disposal.
CHAPTER TWO
2.0 LITERATURE REVIEW
2.1 INTRODUCTION
This chapter focuses on discussing the role of traditional rulers in community development. The researcher intends to examine views and opinions of people and writers based on the role of traditional rulers in community development which will be used for sociological analysis.
Attention would be focused on the role of traditional institution from the pre-colonial era up to the present democratic political system of government.
i. PRE-COLONIAL TRADITIONAL INSTITUTION
Before the advent of the Europeans, societies in Africa had evolved various system of political administrations based on the peculiarities of these ethnic nationalities. These institutions had full executive, legislative and judicial powers in their different domains and exerted sovereign control over their people.
According to Oloko (1976), the traditional ruler under the Benin kingdom was at the head of a well organized system of government. As the sole authority he was the legislature, executive and the judiciary. Traditional institution during the pre-colonial era was quite clear, since law and order were maintained through a normative system that was part of the general social structure though the system was not sophisticated, the machinery of government was organized enough to manage affairs, resolve tension and administered justice in the society. Also, the institution was controlled by certain unwritten laws which ensure the security of the institution. This implies that, traditional rulers had positive impact on the evolution of political, economic and social institutions in which they had dominant control.
According to Barr. Abdullahi (2007), the political institutions of the pre-colonial societies included the paramount chiefs, the council of elders, age grade and religious organizations. The separation of powers into different organs in the pre-colonization of the Old Oyo Empire helped to safeguard against tyranny and made the system democratic. The diffusion of political authority into different groups in the pre-colonial administration helped in checking tyranny, instead of concentrating all the powers in a single hand.
The Tiv at the pre-colonial period did not have a single political authority; even though they were a contingent. Since the Tiv shunned the idea of having a single leader at that time, they operated a lineage system as a basis for political organization.
This political system was fashioned in such a way that a man could only lead members of his lineage hence, there were many influential and powerful men, their influence was limited to hamlet, clan and village and at most the area in which they lived.
In every village, hamlet or clan, there was always a village head who emerged by virtue of age and who in collaboration of other elders settled disputes in that particular village. If the disputes involved another village the elders, led by the eldest from both village came together and resolved the disputes, especially those bothering on elopement and land, which was common at that time.
This early system of leadership upheld the position of ityo compound head. Yuhe (1978) explains this:
“The person who possessed legitimate and
individual authority, which he exercised by
virtue of his traditional role, was the compound
head. His authority was organized. It was not
conferred by an opportunity or by a superior
authority”.
The situation is however different, as in addition to the lineage system is the chieftaincy institution established during the British colonial administration in 1947, owing to that, the Tiv now have come under the traditional umbrella of the institution of the first class chief known as the Tor Tiv (King of Tiv) whose palatial home is in Gboko, the metropolitan headquarters of the Tiv people.
It is interesting to note that the hierarchy in Tiv land presented above is collectively referred to as the Tiv traditional council (TTC) and these positions are held for life unless something terribly goes wrong with a particular chieftain who might be suspended or replaced.
It is also pertinent to add that alongside this traditional institution, is the socio-political wing, the Mzough U Tiv, (Tiv General Assembly) with a terminal cabinet presided by the president General. As such, there is Jir-Tamen (Great Judgment) other known as the “Tiv day” or which the traditional council, the Mzough U Tiv and the entire Tiv people converge to take decision on matters of importance affecting Tiv land such as communal crisis and other disputes.
ii. THE COLONIAL TRADITIONAL INSTITUTION
In the colonial era, the British system of colonial administration employed the system of indirect rule. Indirect rule was a British system of ruling her colonies with the use of local chiefs or other approved intermediaries and traditional laws and customs with British officials merely supervising the administration. Indirect rule used the existing traditional system of administration and it recognized the status of traditional rulers who served as the priest of indirect rule (Barr. Abdullahi, 2007).
The advent of colonial rule ushered in a transformation in the role of traditional rulers. This change was necessitated by the desire to realize the objectives of colonialism, which where to exploit the natural resources of Nigeria to meet the industrial needs of the capitalist metro poles. Traditional rulers were therefore used to serve these objectives.
According to Aidelokhai (2008), traditional rulers before the advent of colonial rule in Nigeria were the political, cultural, economic and social administrators and lords of their various domains. The status of traditional rulers changed with the advent of colonial rule as the colonialist who imposed their hegemony on traditional rulers usurped their sovereign authority. This development was meant to enable the colonialist perfect their exploitation through the use of traditional rulers.
Crowder (1978) asserts that chieftaincy institution were maintained and used by the colonialist for colonial interest. The indirect rule in Northern Nigeria attests to this phenomenon. Arguing further, Crowder believes that whether they had fulfilled the entire traditional pre-requisite for assumption of office, which would have allowed them rule in pre-colonial days, their right to rule depended on the colonial authorities.
Afigbo (1972) asserts that the British instituted Native Courts and installed chiefs by warrant that controlled them. This was because the British believed that African people had to be governed by chiefs, therefore maintaining the organic unity of the Nigerian society. In effect many warrant chiefs solely constituted colonially backed usurpers of power and had little legitimacy beyond the fact of being installed by colonial state. Nevertheless, they had power and used it for their own gain. Their main source of power was the control of Native Courts and labors for example; for colonial road and water way construction (Ofonrgoro, 1982). Enugu warrant chief Onyeama was described as an “African god” by his grandson (Onyeama, 1982). He controlled the flows of labor to the emerging coal mining industry and established himself as a powerful ruler combining wealth, terror and magical power over his people.
In spite of the subordination to the British overloads, it could be argued that, the powers of traditional rulers were not eroded. Rather, the positions of rulers were strengthened. The Emir for example exercised stronger participatory roles in administration. This was because more powers of coercion were accorded to the Native Courts and the British treated Emirs with caution. The rulers also exercised executive powers as sole Native Authorities which determined the pace and direction of local administration subject to British guidance and needs.
The above description of the role of traditional rulers in Nigeria during the colonial period shows that, change occurred and traditional rulers assumed a new status. They were co-opted to perform roles that were completely opposed to the wishes and aspiration of the colonized societies.
iii. THE POST-COLONIAL TRADITIONAL INSTITUTION
The role and status of traditional rulers in post independent Nigeria varied though with different administrations, they could be said to have remained agents for the perpetuation of our neo-colonial status, thereby thwarting the ongoing process of development in the country.
Nwankwo (1992) stated that chiefs are custodians of the land and they held the land in trust for the people. They served as a link between that rural people and the government. They assist the government in political education and socialization of the rural people. They acted as the custodians of the traditional religion, arts and culture of the people. The explained the customs and tried to preserve it.
In view of the political administration, traditional rulers have been given limited authority to settle minor disputes. In this regard also Axel (1998) asserts that traditional rulers try to make peace within the community and with neighboring communities. To Axel traditional rulers act as instrument of state control at the local level.
Oloko (1976) maintained that the traditional rulers were responsible for nation building task such as the maintenance of the main road linking their areas, the supply of man-power for the kingdom’s army, the up keep of the royal capital and collection of taxes and tributes due at various times. In the socio-cultural aspect he continued that in their role as the patrons of the creative and expressive arts of their people, traditional rulers took active steps to encourage the work of talented African carvers, sculptors, potters and so on.
In this regard Sullah (1990) observed that as a restraint of the role of traditional rulers in any society, there must be a body of customs and rulers were expected to rule within the framework of the customs. The political nature of the Tiv people were guided by customs.
In Tiv land the traditional rulers were involved in cultural development through folklores and folktales which is passed from one generation to another, they also contribute in economic development through the transfer of the knowledge of agricultural skills and techniques from one generation to another which contributes to the increase in gross domestic product (GDP), they also contribute in political socialization as the young generation are taught ways of administering traditional political administration for the good of every member of the community. Consequently, they contribute in the guidance and sometimes supervision of these sectors.
Makar (1975) asserts that the ityo or tar council had much to do in trying to settle problems in the society. The ityo or tar council settled all the problems coming to it from the uya and angor groups under its jurisdiction. It had power to handle criminal cases of murder in its territory taking decision on all matters of welfare whether internal or external. Apart from the judicial functions carried out by the ityo or tar council, the same body deliberated on the setting up of new market.
Nwankwo (1992) identifies some relevant roles played by traditional rulers in Nigeria during pre-colonial, colonial and even modern times. He states that traditional rulers perform amongst others the role of making or contributing to law making and judgment, adjudication in disputes in their communities. They also maintain peace, order and security.
Blench, et al (2006) asserts that during the immediate post-independence era, left wing populist ideologies were common in Nigeria and the traditional rulers were seen as the representative of the old order, social and religious conservatives holding back progress. As Nigeria fell victims to a series of military coups and the rather haphazard authoritarianism that resulted, the prestige of the unelected traditional ruler rose alongside the military officers who now supported them. The traditional rulers gave military dictatorship a kind of legitimacy in exchange for prestige. Their pronouncement suggested that military rule was acceptable as governance and the whole improved the response on the ground. The laid-down procedures were adhered to strictly and traditional rulers became mobilizers of the people to support government programmes.
2.2 THEORETICAL FRAMEWORK
A theory is a set of ideas which provides an explanation for something. A sociological theory is a set of ideas which provides an explanation for human society (Haralambos, 1980).
A theory can also be regarded as an attempt to explain events, forces, materials, ideas or behavior in a comprehensive manner. The nature of social reality is complex that every social phenomenon is subjected to various analysis and interpretation depending on which of the theoretical realm it falls (Yeacho, 2004). For the purpose of this study, two theories will be examined
MODERNIZATION THEORY
Modernization theory is a very encompassing and building on all theories, the theory is combining the views of functionalism, symbolic interactionalism, exchange theory, ethnomethodology e.t.c the emphasis is on value explanation, the variation on all these theories are on quantity rather than quality.
The modernization concept is use to mean introduction of new technology and new organization in colloquial terms, modernization means rendering something that is old fashion new or up to date to suit the requirement of modern times. Furthermore, modernization is characterized by all effort to bring technology, ways of life, social organization and modes of production. Modernization cut across the phases of life (Ega, 2005).
Ega (2005) maintained that, modernization is in grade and society will be considered more or less modernize to the extend that its members use inanimate source of power and tools to multiply the effect of their efforts.
Therefore, the distinction is between the relatively modernize and the relatively non-modernize is based on the use of animate power than the inanimate power where social organization is based on technical skills. It refers to the kind of social change which occurred in the 18th century Europe. Changes which led to political and economic break through transforming Europe to modern society.
Apter (1948), one of the contributors of the modernist theory focuses on multi dimensionist aspect of the concept that is the normative behavioral and structural functional dimension. He sees development, modernization, industrialization as related. That development is portrayed as more general involving growing systems differentiation and integration of functional roles. While modernization is a particular case of development involving innovation of flexible social structure and the social framework to provide the skills and knowledge in a technologically advanced world.
Following the assumption of modernization which states its help to reshape something that is out of date to suit the requirement of modern times. This shows that prior to modernity, the traditional rulers were autocratic in nature, they took decision without checking or consulting the community, but these decisions are binding on the inhabitants, whether its in favor or against the community, but with the coming of foreign ideas or ideology, it paved way for democratization which gave room for checks and balances and active participation of the population in their affairs and development of the community.
In view of the above, the modernization helps the traditional rulers to introduce new ideas for community development such as being democratic in their decision making giving room for the people to participate in the community affairs.
Traditional rulers of modern times perform vital roles in their domain like embarking on awareness campaign or the sensitization of their community populace on HIV/AIDS epidemic, the construction of classroom blocks and providing learning materials in school to help develop education system, provision of medical facilities and the building of the community health centre.
The strength of modernization theory is argued on the basis that, the sociological imagination is more important than controlling the risk found in contemporary societies; and fulfills the potential for improving people lives. Despite its strength the modernization theory has its weakness. It lacks a theory of culture. In reality there are difference in culture between a varieties of groups in modern societies, significantly, it also affect how people experience social life and behavior.
STRUCTURERAL FUNCTIONALISM
Functionalism views society as a system. It views the society as a set of interconnected parts which together form a whole. Various parts in the society according to this paradigm are understood in terms of their relationship to the whole social institution which are analyzed as part of the social system rather than as related unit (Haralambos, 1980). Functionalism argues that all societies share the same norms and values. These norms and values are embodied in the law and that the social order comprises of the internalization of these norms and values through the roles performed by traditional rulers in their communities.
The evolution of this theory, owes much to the works of August Comte (1798-1857) who in the period of tumultuous change sought to promote social integration while Herbert Spencer (1820-1903) argued that society is like a human body with parts and each contributing to the survival of the entire organism.
However, the third pioneer, Emile Durkheim (1858-1917) developed his work more on how the structures that formed society can hang together.
Talcott Parson (1902-1979) is seen as the fathers of the functionalist school of thought due to his immerse contribution which will apply to this study. According to Parson (1964) for any social system which the community is part to survive, there are four basic functional pre-requisites: Adaptation, Goal attainment, Integration and Pattern maintenance. These can be seen as problems that communities must solve if they are to survive and progress.
ADAPTATION: This refers to the relationship between the traditional rulers and their communities. In order to survive, traditional institution must have some degree of control over the community.
GOAL ATTAINMENT: This refers to the need for all communities to set goals towards which socio-economic activities are directed procedures for establishing goals and deciding on priorities between goals are institutionalized.
INTEGRATION: This has to do with primary adjustment of conflict in the community. It is concerned with the co-ordination and mutual adjustment of the community members. Legal norms define and standardize relations between individual and institutions and so reduce the potential for conflict. But when conflict does arise, it is settled by the traditional rulers and does not lead to the disintegration of the community and its development in general.
According to the functionalist perspective, traditional rulers are part of the society who have some functions to perform and contribute to the maintenance of the society (i.e their communities) such function include the contribution of their quota in the maintenance of the internal peace and security in their domain which is the only way development can take place in the community. They help in revenue generation and community tax assessment, determination of religious matters and settlement of conflict arising there of; they also contribute in community development efforts of their respective communities like building of health centre, town halls, market shop, post office, electricity, construction of road networks, bridges and culverts e.t.c
The functionalist perspective has to be subjected to considerable criticism. Critics argued that the type of explanation states that the parts of the system exist because of their beneficial consequences for the system as a whole. The main objection to this type of reasoning is that it treats an effect as a cause. Therefore the assertion that traditional rulers embark on development projects in their domain is an attestation of consensus value and institution is a misplace one.
Finally, despite the widespread criticism of functionalism, it should not be rejected out of hand, the assumption that society should be seen as an integral whole, that its part are interdependent, that social institution exist and the social structure directs human behavior.
However, these approach to community development are considered relevant in evaluating the role of traditional rulers in Guma local government area. In other word, it present traditional rulers as a structure within a given system which has functions to perform in the transformation and development process within local government environment as well as in a large society.
In conclusion, for the purpose of this research work, one has taken side with the functionalist perspective. This is because it throws more light in understanding the function perform by traditional rulers, not only in performing their core functions of maintaining peace and order, settling of land dispute e.t.c but also initiating and executing projects that will develop or transform their communities to be like the develop western societies.
CHAPTER THREE
3.0 RESEARCH METHODOLOGY
3.1 INTRODUCTION
This chapter deals with the research methodology which covers the location of the study, population of study/ sampling, sampling techniques, technique of data collection, techniques of data analysis and the problems and limitation of the study. The design and execution of the study is aimed at capturing the true picture of the activities of traditional rulers in Guma local government area.
3.2 LOCATION OF THE STUDY
The study is located at Guma local government because there is a traditional ruler that governs the activities of the traditional institution in Guma local government.
Geographically, Guma local government is bounded by Tarka and Logo local government in the east, Makurdi lies in the south. While in the north, the local government has common boundaries with three local government of Nassarawa State such as Awe and Keana local government in the north and Doma local government in the west.
Guma local government with its headquarters at Gbajimba was created in 1981, when the civilian administration of late governor Aper Aku, who was determined to bring government closer to the people, therefore creating additional local government in Benue State. Thus, Guma local government was created by the civilian administration in 1981. However, the life span of the local government short lived following the military intervention of 1983 which saw newly created local government councils abolished nationwide.
In May, 1989 to be precise, the yearnings of the people for a local government area gained grounds once again as Guma was created out of Makurdi local government. Guma local government derives its name from River Guma which traverses the local government from Northwest and flows into the North bank of River Benue. Guma local government has a land mass of about 240,000 square kilometer and a projected population of 194,196 (Census, 2006).
Guma local government is made up of ten districts. These are Ndzoror, Uir, Mbabai, Mbawa, Nyier, Yandev, Abinsi, Kaambee, Sagbev and Mbadirem.
The primary activity engaged by the people of Guma local government is agriculture. They chiefly produce cereal crops like rice, millet, guinea corn and legumes like ground nut, Soya-beans e.t.c it is only a small number of people that are engaged in non-agricultural activities such as public servant, trading and schooling.
3.3 POPULATION OF STUDY/ SAMPLING
In classical terms, the world population refers to a group of people inhabiting a specific geographical location. The population of this study shall therefore comprise both male and female, since they have witness community development projects embarked upon by traditional rulers within the geographical location of Guma local government. The eligibility for inclusion into this study is that, the respondent must be an inhabitant of Guma local government and must be of 18 years and above.
Sample on the other hand is regarded as the portion of the population that is under study. According to Ujo (2004) Sample refers to a smaller group from a specified population from which generalization or inferences about population are made. Since generalization has become a primary concern of social science investigation, the chosen sample must be well drawn to be a representation of the mother population.
3.4 SAMPLING TECHNIQUES
The sample size for the study was 120 and the cluster sampling technique was adopted for the study. Clustered sampling is a probability sampling technique in which the population or geographical area of a place is divided into units or sections with district boundaries. Respondents are drawn using the probability sampling technique in which every member of the population has equal chances of being selected from the geographical units. Respondent where selected using balloting system in which options of “Yes” or “No” were written on pieces of paper. The respondents were asked to pick one of the papers and those that picked yes automatically constituted respondents of the study. The procedures were repeated in the entire household visited.
The justification for adopting this sampling technique is that, the study area Guma local government is traditionally divided in to ten (10) geographical units called districts in which the questionnaires were distributed as follows.
LOCATION
QUESTIONNAIRE DISTRIBUTION
Ndzoror
12
Uvir
12
Mbabai
12
Mbawa
12
Nyier
12
Yandev
12
Abinsi
12
Kaambee
12
Saghev
12
Mbadirem
12
Total
120
The choice of clustered sampling technique is that, it is cost effective and flexible in the sense that several forms of sampling could be introduced at various stage of sampling process.
3.5 TECHNIQUE OF DATA COLLECTION
Questionnaire
The information from the field was gathered through the administration of questionnaires. This information was directly related to the research problems and objectives. The researcher was also present in the field to see things for himself.
The questionnaire is a list of questions design to collect information on aspect of research problems from the respondents on the field. The record schedule method of questioning was used on respondents who were illiterate i.e the questions were asked verbally, and answers entered in the space on the questionnaire by the researcher. The literate respondents however were allowed to fill in answers themselves.
Traditional rulers were not left out of the interview because an in-depth knowledge of what they have achieved is necessary for this study and their problems and hindrances will also be revealed.
Oral Interview
An oral interview is another primary source of data collection adopted in this study.
It involves social interaction in question and answer form between the researcher and the respondent. The oral interview conducted with the traditional rulers was to corroborate the questionnaire responses and to provide sufficient information to warrant a successful completion of the study.
The questions were divided in section A, B and C to collect data on demography, the contributions of traditional rulers in community development and an oral interview for traditional rulers.
3.6 TECHNIQUE OF DATA ANALYSIS
Because data for this research was collected by questionnaires, the researcher used tables, percentages, descriptive analysis as well as mental interpretation of the oral interview that was carried out to corroborate the questionnaire responses to test the truthfulness of proposition in the study.
3.7 PROBLEMS AND LIMITATION
In any research work, problems are inevitable. In the course of carrying out this research a number of problems were encountered by the researcher.
The researcher was faced with the problem of mistrust by some respondents. These respondents were not ready to co-operate by filling the questionnaires. Retrieving back the questionnaires was also a major problem as some respondents exhibited a care free attitude with the questionnaires. However, after careful monitoring of these categories of respondents, the researcher was able to retrieve the questionnaires.
Limitations are common features of any scientific research especially in social science were researcher are directly involved in the phenomenon under study. In this research study, financial resources available was hardly enough to adequately cater for extra expenses encountered especially in the area of printing out questionnaires and transportation expenses incurred in the collection of the questionnaires from respondents.
CHAPTER FOUR
4.0 THE NATURE OF COMMUNITY DEVELOPMENT
EMBARKED BY TRADITIONAL RULERS IN GUMA
4.1 INTRODUCTION
This chapter basically deals with the presentation and analysis of data gathered in the course of the study. Hence, it shall examine the efforts made by traditional rulers in boosting community development in Guma local government. These efforts will be assessed by means of data collected in order to confirm the research questions earlier posed. The outcome would therefore be used in drawing up conclusion and recommendation of the research work.
4.2 SOCIO-DEMOGRAPHIC ATTRIBUTES OF RESPONDENTS
This section consists of age distribution, sex distribution, marital status, occupational status and educational qualification of respondents under study. The socio-demographic attributes of the respondents give us a window into various views and opinions on the topic under study.
Table 4.2.1: Percentage Distribution of Respondents by Age.
Age Bracket
Frequency
Percentage (%)
Below 30
55
45.83
30 – 45
45
37.5
46 and above
20
16.75
Total
120
100
Source: Field Survey, 2009
The data in Table 4.2.1 indicates that a majority of 55 representing 45.83% of the respondents were below 30 years, while a minority of 20 representing 16.75% of the respondents were 46 and above. This indicates that those who were below 30 years had better knowledge of the contribution of traditional rulers in community development than those who were 46 and above.
Table 4.2.3 Percentage Distribution of Respondents According to Marital
Status.
Marital Status
Frequency
Percentage (%)
Married
59
49.16
Single
42
35
Divorced
7
5.83
Widowed(s)
12
10
Total
120
100
Source: Field Survey, 2009
The data in table 4.2.3 indicates that a majority of 59 representing 49.16% of the respondents are married, while a minority of 7 representing 5.83% of the respondents are divorced. Though 42 representing 35% of the respondents are single while representing 10% of the respondents are widowed(er). This indicates that there is a substantial difference in the distribution of respondents by marital status.
Table 4.2.4 Percentage Distribution of Respondents According to Occupation.
Occupation
Frequency
Percentage (%)
Farmer
35
29.16
Civil Servant
22
18.33
Student
29
24.16
Trader
34
28.33
Total
120
100
Source: Field Survey, 2009
The data in Table 4.2.4 indicates that a majority of 35 representing 29.16% of the respondents are farmers, while a minority of 22 representing 18.33% of the respondents are civil servant. Also, a substantial number of 34 representing 28.33% and 29 representing 24.16% of the respondents are traders and students. This indicates that farmers were more in number than civil servants, traders and students. The reason is that, Guma local government is a semi rural area and the research is concern with the role of traditional rulers in community development.
Table 4.2.5 Percentage Distribution of Respondents According to Educational Level.
Educational Level
Frequency
Percentage (%)
Primary
22
18.33
Secondary
43
35.83
Tertiary
15
12.5
Vocational and others
40
33.33
Total
120
100
Source: Field Survey, 2009
Table 4.2.5 indicates that a majority of 43 representing 35.83% of the respondents have attained secondary school education and a significant number of 40 representing 33.33% have acquired vocational and other qualification, while a minority of 15 representing 12.5% of the respondent’s posed tertiary qualification and 22 representing 18.33% poses primary education. This indicates that the more educated one is, the better equipped he/she is in handling research questionnaires and expressing his or herself with the knowledge of their area.
4.3 THE NATURE OF COMMUNITY DEVELOPMENT EMBARKED BY TRADITIONAL RULERS
This section basically seeks information from the respondents about the visible projects embarked by traditional rulers. That is, the section shall examine the extent to which the people of Guma local government have knowledge of the existing nature of the contributions made by traditional rulers in community development. It also collected data on the awareness of the inhabitants of the projects embarked by traditional rulers.
Table 4.3.1 Are you aware of the nature of community development
embarked by traditional rulers.
Response
Frequency
Percentage (%)
Yes
90
75
No
30
25
Total
120
100
Source: Field Survey, 2009
The data in Table 4.3.1 indicates that a majority of 90 representing 75%of the respondents were aware of the project(s) embarked upon by traditional rulers while a minority of 30 representing 25% of the respondents were of the view that they were not aware of the nature of community development embarked upon by traditional rulers in their areas. Based on the interview conducted, most of the respondents in Guma local government were aware of the nature of community development projects embarked upon by traditional rulers in their areas, while few of the respondents were not aware of the nature of community development embarked by traditional rulers in their areas.
This indicates that, the people of Guma local government were fully aware of the nature of community development projects embarked by traditional rulers to bring development in their areas.
4.4 THE ROLE OF TRADITIONAL RULERS IN COMMUNITY
DEVELOPMENT
The word “Traditional Ruler” entails the reign of a monarchy or a titled ruler vested with the authority to rule over a people in their affairs of life. Therefore, traditional institutions are headed by traditional rulers and these institutions are very vital in bring development closer to the rural people as well as Guma. This section basically examines the nature of project(s) executed in Guma local government.
Table 4.4.1 The Nature of Projects Benefited In Guma Local Government
NATURE OF PROJECTS
FREQUENCY
PERCENTAGE (%)
Rural road construction
20
21.05
Formation of Co-operative Societies
9
9.5
Earth dam construction
3
3.1
Drilling of boreholes
8
8.4
Setting up of markets
35
36.84
Construction of culvert
7
7.4
Mobilizing people for health programmes
7
7.4
Dispute resolution
6
6.31
Total
95
100
Source: Field Survey, 2009
The data in table 4.4.1 indicates that a majority of 20 representing 21.05% and a minority of 9 representing 9.5% of the respondents were of the view that they have benefited from rural road construction in Yandev: Mbagwen, Mbawa: Mbayiar, Mbadarem: Iortim, Saghev: Tse-tyorkyia, Kaambee:Tse-torbunde, Nyier: Tse-tyo, Tse-asuma, Mbabai:Tse-fasuma, Uvir: ieyie, Ndzoror: Tse-akahenna and formation of co-operative societies in Yandev: Tse-ivorko, Tse-ikpe, Tse-yogbo, Nyier: Tse-anundu, Tse-tyo, Saghev: Tse-akatwa, Tse-tugudu, Mbabai: Tse-pevee, Mbawa: Mnende,Aji, Uvir:Tse-tyende, Tse-adumhabam, Mbadarem: Tse-yol. Also a minority of 3 representing 3.1% and a majority of 8 representing 8.4% of the respondents agreed that they have benefited from earth dam construction in Yandev: Tse-ivorko, Nyier: Tse-hiiyam, Mbawa: tse-tyodugh and boreholes in Mbabai:Tse-fasuma, Mbawa: Aji, Ndzoror: Tse-akahenna, while a majority of 35 representing 36.84% and a minority of 7 representing7.4% of the respondents indicated that they have benefited from setting up of markets in Uvir: ieyie market, Ndzoror: Gbajimba market, Kaambee: Agasha market, also the construction of culverts in Yandev: Mbagwen, Mbadarem:Tse-nyalee, Iortim, Tse-udogbo, Kaambee: Tse-torbunde, Nyier: Tse-anundu, Tse-tyo, Mbabai: Tse-fasuma. Lastly a majority of 7 representing 7.4% of the respondebnts and a minority of 6 representing 6.31% of the respondents both agreed to the fact that they have been mobilized for health programmes in Yandev: Tse-ivorko, Mbawa: Aji, Mbadarem: Tse-yakuu, Tse-yol, Iortim, Kaambee: Tse-ikyor, Uvir: Tse-gendeyier, Tse-antyo and dispute resolution in Abinsi, Mbadarem: Tse-nyalee, Saghev: Tse-akatwa, Kaambee: Kwatan sule, Yandev: Yogbo, Nyier: Torkura, Mbawa: Mnende, Ndzoror: Gbajimba. Though the data from table 4.3.1 shows that 25% of the respondents were of the view that they have not benefited from any of the above project in Guma local government.
Table 4.4.2 PROJECTS EMBARKED BY TRADITIONAL RULERS AND
THEIR SITES.
TRADITIONAL RULER PROJECT EMBARKED ON VENUE
Ter- Guma Culvert construction Yandev/Mbagwen
Construction of rural roads Yandev/Mbagwen,
Mbawa/Mbayier,
Mbadarem/Iortim.
Earth dam construction Yandev/Tse-ivorko,
Nyier/Tse-hiiyam,
Mbawa/Tse-tyodugh
Formation of co-operative societies Mbawa/mnende,
Yandev/Tse-ivorko,
Nyier/Tse-anundu,
Mbadarem/Tse-yol.
Setting up of market Uvier/ieyie,
Ndzoror/Gbajimba,
Mbawa/Umenger,
Nyier/Yerewata,
Kaambee/ Agasha.
Mobilizing people for health programmes Yandev/Tse-ivorko,
Mbawa/Aji,
Mbadarem/Tse-yakuu,
Tse-Yol,
TRADITIONAL RULER PROJECT EMBARKED ON VENUE
Ter- Guma Mobilizing people for health programmes Iortim,
Kaambee/Tse-ikyor,
Uvir/Tse-gendeyier,
Tse-antyo.
Dispute resolution Abinsi
Tyoor Mbadarem Culvert construction Tse-nyalee, Iortim
Construction of rural road Tse-nyalee, Iortim
Setting up of markets Tse-yakuu
Dispute resolution Tse-nyalee
Tyoor Saghev Formation of co-operative societies Tse-akatwa
Setting up of markets Daudu
Construction of rural roads Tse-tyorkyar
Dispute resolution Tse-akatwa
Tyoor Kaambee Construction of rural road Tse-torbunde,
Kwatan sule
Culvert construction Tse-torbunde
Setting up of market Agasha
Dispute resolution Kwatan sule
Tyoor Yandev Earth dam construction Mbagwen/Tse-ivorko
Culvert construction Tse-yogbo,Tse-ivorko
Dispute resolution Yogbo
TRADITIONAL RULER PROJECT EMBARKED ON VENUE
Tyoor Yandev Setting up of market Yogbo
Mobilizing people for health programmes Tse-ivorko,
Tse-ikpe,
Tse-azahan
Rural road construction Tse-ikpe,
Tse-yogbo
Tyoor Nyier Culvert Construction Tse- anundu
Tse-tyo
Earth dam construction Tse-hiiyam
Construction of rural road Tse-anundu
Dispute resolution Torkura
Formation of co-operative societies Tse-tyo,
Tse-asuma,
Tse-anundu
Tor Kpande u Mbabai Construction of rural road Tse-fasuma
Culvert construction Tse-fasuma
Drilling of boreholes Tse-fasuma
Setting up of market Umenger
Formation of co-operative societies Tse-fasuma,
Tse-pevee
Ortar Mbawa Earth dam construction Tse-tyodugh
Drilling of borehole Aji
TRADITIONAL RULER PROJECT EMBARKED ON VENUE
Ortar Mbawa Dispute resolution Mnende
Formation of co-operative societies Mnende,
Tse-angereke
Rural road construction Tse-angereke
Mnende
Tor Kpande u Uvir Dispute resolution Tse-tyende
Formation of co-operative societies Tse-tyende
Tse-adumhabam
Setting up of market Tse-tyende
Ortar Ndzoror Setting up of market Gbajimba
Dispute resolution Gbajimba
Drilling of borehole Tse-upavegbenyi
Source: Field Survey, 2009
Table 4.4.2 demonstrates the traditional rulers interviewed, the nature of community development project initiated and the sites of such projects. In order to confirm the impact of traditional ruler in community development both the inhabitants and their traditional rulers were interviewed. And according to the Ter-Guma, traditional rulers have contributed enormously to the development of our rural areas, and this is evident in some of the projects they have initiated and executed. From the discussion with traditional rulers and inhabitants of Guma local government area, the researcher was able to gather enough information about the community development activities embarked by traditional rulers in which the following questions were raised.
Question 1: To what extent have traditional rulers contributed to community development in Guma local government?
In Table 4.4 the nature of projects initiated and executed by traditional rulers in Guma local government was demonstrated. The indepth interview carried out with traditional rulers reveals that they have carried out these projects in Table 4.4.2 within their domain with the notification of the second class chief, the Ter-Guma (Chief Ivorko Unongu). Their contribution to community development portrays them as agents of rural development.
In the course of this research it was discovered that traditional rulers encountered various constraint while executing these projects.
Question 2: What are the constraints faced by traditional rulers in community development?
Traditional rulers as any other agent or agency of development encounter constraints. These constraints encountered by traditional ruler’s ranges from financial constraints, bad road network linking communities together down to illiteracy amongst his people. From the discussion with traditional rulers it was discovered that illiteracy was a contributing factor to the low level of community development, this is because most initiated programmes are strange to his people therefore the people are not willing to participate in such programmes.
The traditional rulers also complained of financial disability to embark on heavier projects such as eradicating the menace of illiteracy with in his domain.
Question 3: What can be done to improve and encourage traditional rulers in community development?
Traditional rulers were interviewed to have a feel of the nature of projects executed, the constraints faced and how to encourage them improve on the future projects to be embarked on.
The traditional rulers agreed to the fact that their own funds can’t initiate and execute gigantic projects in their domain without assistance. They believe that development is a collective endeavour. The Ter-Guma had this to say “Development is a collective endeavour both from the government, the people and Non-governmental organization (NGO’s). The Ter-Guma agreed to the fact that with the support from the government, traditional rulers can embark on gigantic projects, also with the support of both the local people and wealthy individuals from his domain. Traditional rulers were also of the view that organizations that offer humanitarian services such as (NGO’s) Non-governmental organization, Religious organization can as well aid them in transforming the people.
4.5 DISCUSSION OF FINDINGS
The study clearly shows that traditional rulers are agents of community or rural development and traditional institution provide most of the facilities found in the communities in Guma local government area.
In the course of the study it was discovered that most of the people in Guma were predominantly farmers and most of the adults were married, this is due to low access to western education to aspire for white collar or blue collar job.
The study also find out that equal chances were given to the both sexes in expressing their views in regards to the role of traditional rulers in community development.
Also, majority of the people in Guma had completed their secondary education; this is because access to education is a basic need for the fulfillment of an individual aspiration and also a strategic need which will lead to other opportunities such as good health, employment and political awareness especially in a developing nation like Nigeria.
From the findings of the nature of community development embarked by traditional rulers, it was discovered that most of the people in Guma local government are aware of the role of traditional rulers in community development, ranging from dispute resolution, infrastructural facilities such as road construction, earth dam construction, and construction of culverts e.t.c
From the findings of the nature of community development benefited in Guma reveals that market have been established for them, this indicates that the people can now carry out their socio-economic activities therefore creating wealth and employment for themselves.
CHAPTER FIVE
5.0 SUMMARY, CONCLUSION AND RECOMMENDATION
5.1 INTRODUCTION
This chapter forms the concluding part of the study. A brief summary of this work will be conducted, followed by recommendations that will enhance the performance of traditional rulers in community development in Guma local government in future.
The essence of this research work was to assess the role and prospects of traditional rulers in community development. The chapter one of this work gave a brief introduction of traditional institution, problems were stated, researchable questions were asked, aims and objectives were presented, and the scope of the study was also presented. The chapter two of this work presented the review of traditional institution in historical perspective with structural functionalism adopted for the research work.
The chapter three of this work made use of cluster sampling, questionnaires for inhabitant and an indepth interview held with traditional rulers. The research questions were analyzed in relation to certain questions in the questionnaires using simple percentage. The chapter four of this work presented the data collected and analysis which was in line with the research questions. The chapter five of this work will summarize the whole work which gives account to the entire research work and the conclusion which will present the general impression of the research, and lastly recommendation will be drawn to profer solutions and suggestions on how the role of traditional rulers/ institution will be elevated.
5.2 SUMMARY
From the study, it is found that traditional rulers have succeeded in boosting community development through the provision of boreholes, rural roads, formation of co-operative societies, setting up of markets, construction of culverts, construction of earth dams, mobilizing people for health programmes and resolving disputes within their domains.
It was discovered that poor road network, illiteracy and financial constraints were obstacles to community development in Guma. This scenario presented lack of access to long distance communities with non-passable roads, lack of understanding of projects initiated due to illiteracy as a result of low participation of community members in most projects initiated by traditional rulers.
5.3 CONCLUSION
This study is aimed at finding out the role and prospects of traditional rulers in community development with specific emphasis on Guma local government area. This study revealed precisely that traditional rulers are the major agents in transforming the attitude of the rural people provided they are answerable to a titled ruler vested with the authority of governing the affairs of the people.
Based on the findings, the researcher has come to conclusion that traditional rulers have made a positive impact in community development to a degree.
5.4 RECOMMENDATION
In this study, the researcher has examined and identified obstacles to community development embarked by traditional rulers in Guma local government. The following recommendations are hereby offered for better performance of traditional rulers in community development in future.
a) Traditional rulers have to adopt the spirit of yearly dialogue amongst the subjects. The outcome of the yearly dialogue will create necessary rapport towards community development programmes.
b) Wealthy individuals from Guma local government can support the traditional institution to enable traditional rulers embark on gigantic projects.
c) The entire population or community should be sensitized to respond to self-help development projects of the community.
d) The resources realized for community development projects both money and materials should be utilized in such a way that the people will gain from them.
e) The spirit of honesty, transparency and accountability should be the watch word of any traditional ruler.
f) Seminars and training programmes like workshop for leadership and development of skills should from time to time be organized to enhance the roles of traditional rulers.
REFERENCES
AFIGBO, A. E (1972) “The Warrant Chiefs: Indirect Rule In Southeastern Nigeria
1191-1979” London, Longman.
AIDELOKHAI, D.I (2008) An Evaluation Of The Relevance Of Traditional Rulership
Institution In The Nigerian State. Medwell Journals.
AXEL, H.S (1998) Igbo ‘Traditional Rulers’: Chieftaincy And The State In
Southeastern Nigeria. Afrika Spectrum
BARR. ABDULLAHI, W.Z (2007) Evolving Of A New Role For Traditional
Institutions In The Nigerian Constitution Centre For Local Government
Development And Research.
BLENCH, ET AL (2006) The Role Of Traditional Rulers In Conflict Prevention and
Mediation in Nigeria. DFID, Nigeria
CENSUS (2006) National Population and Census Commission.
CROWDER, M (1978) The Story Of Nigeria. London, Faber And Faber Publishers.
EGA (2005) ‘Contemporary Sociological Theories’SOC 301: Lecture Notes.
Unpublished.
HARALAMBOS & ROBIN, H (1985) Sociology Themes and Perspectives:
University Tutorial press Ltd. Broadwick Street: London. Second Edition
MAKA TSEEMCHI (1975) A History Of Political Change Among The
Tiv In The 19th And 20th Centuries. Ph.D Thesis, Department Of History Abu,
Zaria.
NWANKWO, B.C (1992) Authority In Government: Makurdi. Atmond Publishers.
OFONAGORO,W .I (1982) “An Aspect Of British Colonial Policy In
Southern Nigeria: The Problems Of Forced Labour And Slavery. 1895-1928”. In :
Obichere, B.I. (Ed), “Studies In Southern Nigerian History”. London, Frank Cass,
219-243.
OJO,J.O (1976) The Changing Role Of Traditional Rulers In The Nigerian Political
Set-Up. Ibadan University Press.
OLOKO, O. (1976) Nigeria 20 Basic Problems Yet Unsolved, Lagos, Apapa Printing
Press.
ONYEAMA, D. (1982) “Chief Onyeama: The Story Of An African God: A
Biography”. Enugu, Delta
SULLAH, D.K (2000) “Man and Society”. Unpublished handout.Department of Social
Studies,College of Education Katsina-Ala.
UJO (2004) Introduction to Research Methodology.Longman. Nigeria
WILHELMINA, J. D (2002) Traditional Leadership, Human right and
Development: The Asante Example.
WILLIAM, F.S. MILES (2007) “Studies in Comparative International Development”. New York: Springer Publishers.
YEACHO, J. I (2004) “Policing Crime or Status?” A review of the police Law
Enforcement Practices in Nigeria. Journal of NSASA (Nigerian Sociology and
Anthropological Student Association) Vol. 3. No. 1
YUHE, D. V (1978) The Encounter of Tiv Religious and Moral Values with Catholicism in the Time of Secularism. Doctoral Thesis. Rome
APPENDIX
Department of Sociology,
Faculty of Social Sciences,
Benue State University,
P.M.B 102119, Makurdi.
30th November, 2009.
Dear respondent,
I am a final year student of the above named school. I am conducting a research on the topic: THE ROLE OF TRADITIONAL RULERS IN COMMMUNITY DEVELOPMENT. The purpose of this interview is strictly for educational pursuit and will be treated in strict confidence.
Thanks for taking your for respond to this interview.
Yours Faithfully,
Jacob Tsekohol Yol
QUESTIONNAIRES
You are please requested to give your answer to the question by ticking [√ ] appropriately in the space provided for each question.
SECTION A: DEMOGRAPHIC DATA
1. What is your sex?
(a) Male [ ]
(b) Female [ ]
2. What age group do you fall under?
(a) 20-30 [ ]
(b) 31-40 [ ]
(c) 41-50 [ ]
(d) 51-above [ ]
3. What is your marital status?
(a) Single [ ]
(b) Married [ ]
(c) Divorced [ ]
(d) Widowed [ ]
4. What is your educational attainment?
(a) Primary [ ]
(b) Secondary [ ]
(c) Tertiary [ ]
(d) Vocational and others [ ]
5. What is your occupation?
(a) Farmer [ ]
(b) Trader [ ]
(c) Civil Servant [ ]
(d) Student [ ]
SECTION B: THE CONTRIBUTIONS OF TRADITIONAL
RULERS IN COMMUNITY DEVELOPMENT
6. Are you aware of any community development project in Guma
local government area?
(a) Yes [ ]
(b) No [ ]
7. Who initiated these projects in your community?
(a) Traditional Rulers [ ]
(b) Local Government [ ]
(c) Town Unions [ ]
(d) Religious Organization [ ]
8. Who sponsored the community development project in your
community?
(a) Traditional Rulers [ ]
(b) Town Unions/ Religious Organization [ ]
(c) The People [ ]
(d) Local Government [ ]
9. How do traditional rulers influence community development
programmes?
(a) Mobilizing youth group [ ]
(b) Providing funds for community project [ ]
(c) Mobilizing people for health programmes [ ]
(d) Settling conflict or disputes [ ]
10. Assess the seriousness of traditional ruler’s developmental role in
your community?
(a) Very Serious [ ]
(b) Serious [ ]
(c) Fairly Serious [ ]
(d) Not Serious [ ]
11. How is the relationship between the traditional rulers and
community development officers in your community?
(a) Very Cordial [ ]
(b) Cordial [ ]
(c) Not Cordial [ ]
(d) No response/ don’t know [ ]
12. What are the community development projects that exist in Guma
local government area?
(a) Road Construction [ ]
(b) Building of town halls [ ]
(c) Markets [ ]
(d) Schools [ ]
(e) Electricity [ ]
(f) Drilling of boreholes [ ]
13. What are the specific roles of traditional rulers in community
development in Guma local government?
(a) Embezzlement of funds [ ]
(b) Financing Projects [ ]
(c) Mobilizing the people [ ]
(d) Conflict resolution [ ]
(e) Initiating government programmes [ ]
14. Do you agree that traditional rulers encounter obstacles in
community development?
(a) Agree [ ]
(b) Disagree [ ]
15. What are the obstacle facing traditional rulers in the discharge of
their community development programmes?
(a) Lack of Finance [ ]
(b) Lack of Mobilization [ ]
(c) Role of Conflict [ ]
16. Do you believe that traditional rulers are effective instrument in
community development?
(a) Yes [ ]
(b) No [ ]
17. What are the like ways to improve the role of traditional rulers in
community development in Guma local government area?
………………………………………………………………………..
………………………………………………………………………..
………………………………………………………………………..
………………………………………………………………………..
………………………………………………………………………..
SECTION C: ORAL INTERVIEW FOR TRADITIONAL
RULERS
Q1. What class of chief do you belong to?
Q2. How long have you been a chief?
Q3. What community development projects have you initiated
and executed to develop your people?
Q4. What are the problems and challenges faced while executing
this or these project (s)?
Q5. How can this or these problems and challenges be resolved?
Q6. What can be done to enable traditional rulers carry out
community development project(s) effectively?
INTERVIEW GUIDE FOR TRADITIONAL RULERS
Q1. Have you executed any community development project in Guma?
Q2. What community development projects have you initiated and executed within 2000 to 2009?
Q3. What constraints did you face while executing this or these projects?
Q4. What are the causes of these constraints?
Q5. What can be done to enable traditional rulers like you to carry out community development projects or programmes effectively?
