Role for traditional rulers, Kano experience (I)
By SAIDU GARBA SARKIN’YA
SOCIETIES in all the continents of the world must have norms which guide their conducts as a group and the way they deal with others in every social interaction, whether cultural or otherwise. The role expected to be played by the leaders has to be in line with their beliefs and traditions.
Many kingdoms in the world had and still have strong and powerful leaders who always maintain and preserve their cultural heritage in the modern society.
They blend the old and the new and keep on modernising everyday.
Kano is one of the very old kingdoms which origin dates back to 999 AD to date. Since then, it has recorded achievements in all fields of administration,religion and warfare.
Kano leaders right from the time of Muhammad Rumfa have built and refurbished the Kano city wall and provided books of Islamic Sharia Hard, the wall to protect Kano city against enemies’ attack. The outstanding work of Sheikh was a guide to the king. It enabled him to lead his people by using Islamic principles derived from the Holy Qur’an and the Hadith. This made Kano to become well known and popular among the West African Kingdoms uptill today.
In addition to this, the people of the city have far long demonstrated the value of entrepreneurship exemplified by the existence of the old Kurmi market which predates the coming of Islam to the city. After the demise of the Prophet Muhammad (Peace be upon him), Kano was among the first to embrace Islam. Since then, all Kano emirs have been Muslims who worked with the Islamic provisions in all their deeds and administrative operations be it in receiving levies from the rich and poor or in defending the city.
Kano people were also known for their hospitality up to the time of Jihad, kano was led by Islamic leaders as I said since the time of Muhammad Rumfa. With that background, the kingdom became outstanding in three aspects mainly: economy, traditional affairs and general issues. Its regimentary provides made it to attain victory over any kingdom they attacked during the wars of their days. Very many Islamic scholars guided the emirs on spiritual and temporal issues, so wide consultations have since become the hallmark of the kingdom’s activities.
These have made the emirs enjoy high respect from within and outside their kingdoms. The emirs have throughout many generations enjoined citizens to live in peace. They also try to inculcate the fear of God in its followers and all without fear or mercy for anyone that threatens the lives of any common man in any district of the emirate.
A roll call of the emirs here is not exhaustive but it includes Muhammad Rumfa, Sarkin Kano Alu, Sulaiman, Ibrahim and one and only Sarkin Kano, Alhaji Abdullahi Bayero, the father of the incumbent emir of Kano, Alhaji Ado Bayero. These crop of Kano emirs are singled out for mention because of their exceptional qualities in leading the city. They made Kano proud than any one before them. The good legacy they bequetted the city is what we are enjoying today.
Rumfa introduced Sharia in Kano and made the city to excel in the pursuit of Islamic knowledge.
In particular, Alhaji Abdullahi Bayero made Kano a centre of learning throughout West Africa. During his reign, many Islamiyya and Quranic schools were established. These produced many Islamic scholars in the country. They in turn worked busily to promote Islam, Qur’anic education as well as the Western education.
There was no discrimination in the provision of education to the citizens. Children of the commoners and the rich went to the same school.
Emir Ado Bayero has since modernised the traditional institution today as it takes only three to four steps to reach the emir for his action on any pressing issue. This channel of communication is from ward, village, district to the emirate council where the council deliberates on the issue and takes appropriate actions. The logic behind this system is to make sure that no area of Kano will be unknown to the emir or any person in any district of Kano who has any problem that needed the attention of the emirate will be denied of that privilege..
Before the Second Republic the Native Authority (NA) through the emirate collected haraji (poll tax)Jangali (cattle tax) to execute many projects and boost education, provide health and social amenities needed by the society in general. The emirate council also used the revenue to maintain the cultural heritage and security in both rural and urban areas. This full control was taken away from it in 1976 when their roles were hijacked by the military government and given it to local councils. Before then, cases of land disputes or inherited properties were handled by the Kano Council. Many retired judges and police officers were utilized to tackle these kind of cases at all times. The Wazirin Kano, one of the highly learned Islamic scholars always makes reference to Islamic works before any action is taken by the emir on any case. This is done on a daily basis so as to avoid contradictions.
The Kano emirate system of operation at the grass- root level has made it popular. The people support the system. The Talaka (common man) cooperated with the traditional institution.
Unfortunately, the Dasuki local government reform of 1976 never gave the traditional institutions any specific role to play constitutionally. They are only referred to as royal fathers.

To be continued next week