Sarauta

Sarauta is a Hausa political system that originated in the ancient city-state of Daura (in present-day Katsina State). According to Hausa oral traditions, the sarauta system emerged around the year 1000 and gradually spread across Hausaland, evolving into a complex network of institutions and values that came to dominate the Hausa states by the 15th-century.^[1][2]

The system is characterised by a hierarchical structure, with the sarki (king or chief) at the top. The sarki's power is influenced by factors such as their individual character, political influence of aristocratic titleholders, domestic and external allies, and general social, economic, and political conditions. Although the office of sarki is hereditary, there is also an "electoral college" of eligible male descendants of ruling dynasties who can contest to become the sarki. Other important institutions of sarauta include a governing council composed of senior aristocrats with various titles and junior aristocrats often affiliated to senior aristocrats in patron-client relationships. There are also low-level palace personnel, including court jesters, royal musicians, messengers, enforcement agents, courtiers, heads of occupational groups, and Muslim clerics.^[1]

Some emirs of Northern Nigeria, including the Shehu of Bornu, Abubakar Garbai (third from left), and the Emir of Kano, Muhammad Abbas (third from right). Taken during the great durbar of 1913 in Kano.

The Sokoto Caliphate, which ruled much of Hausaland throughout the 19th-century, significantly influenced sarauta political institutions. The leaders of the Sokoto jihad sought to reform sarauta by aligning it more closely with Islamic principles of governance. They criticised practices such as hereditary succession, taxation systems, and the perceived neglect of religious precepts, advocating instead for a governance model rooted in Islamic ideals. Despite these efforts, many pre-existing political traditions and structures persisted, as the jihad did not entirely dismantle the sarauta system.^[1][2]

The British adopted sarauta-emirates as the foundation of indirect rule in Northern Nigeria, integrating many traditional institutions into the colonial administration. However, they also introduced significant changes, such as replacing aristocratic appointments with a modern bureaucracy and establishing technical departments. Loyalty to the British Crown and adherence to a bureaucratic ethos became prioritised over traditional sarauta values. The British frequently intervened in the selection of emirs, often disregarding traditional criteria, and granted emirs greater territorial authority than they had wielded in the pre-colonial era.^[1][2]

The sarauta system continued to evolve during the period of decolonisation and the formation of political parties in Nigeria. These changes posed new challenges to the system as it had to adapt to the demands of democracy. Traditional political norms of deference to hierarchy, longevity in office, and holding power were seen as having a negative influence on political opposition. Although formal governance has largely moved away from sarauta institutions, their influence remains deeply embedded in the political and cultural landscape of Northern Nigeria.^[1][2]

Role of women

The wives of Sarkin Katsina Muhammadu Dikko, including Hajiya Ma’daki, with their British guide Mrs. G. S. Browne (left), during a tour of London in 1933

In the early history of Hausaland, women played important roles in the sarauta system. They could hold positions of authority, take part in public affairs, and were not legally restricted from holding office on the basis of gender.^[3] One of the most famous examples is Amina of Zazzau, who became Magajiya (Inheritor) at the age of sixteen and later ruled as Sauraniya (Queen) in 1576. Alongside her sister Zaria, she conquered vast territories, expanding Zazzau's influence beyond Hausaland.^[4]

The title of Magajiya traced back to the early queens of Daura, including Queen Daura herself. Although later replaced by male rulers, the Magajiya continued to wield considerable influence in Daura.^[4][5] She had the constitutional authority to countermand the orders of the chief and, if necessary, act to depose him.^[4][6] Other important titles reserved for women in the Hausa kingdoms included the Iya, who mediated between the ruler and lesser chiefs, and the Korama, who presided over grain sellers in the local markets.^[4][6]: 42

Over time, women's overt political power diminished, likely due to the growing influence of Islam in Hausaland. During the reign of Sarkin Kano Muhammadu Rumfa (r. 1463–1499), who was influenced by the Amazigh jurist Muhammad al-Maghili, the practice of wife seclusion (auren kulle) was introduced at the royal court. Following the jihad of Usman dan Fodio in the early 19th century, the new rulers further restricted women's movement and titles that previously carried fiefs were explicitly taken away from women. These restrictions continued under British colonial rule, reinforced by "Victorian impressions of womanhood."^[4]