Introduction
Nigeria faces a complex array of security challenges, including insurgency, kidnapping, banditry, communal conflicts, and terrorism. While formal security agencies like the Nigerian Police, Army, and Civil Defence play crucial roles, the significance of Traditional and Informal Security systems cannot be overstated. These indigenous and community-based mechanisms have historically maintained peace and order, especially in rural and semi-urban areas. This article explores what traditional and informal security entails, provides examples of rituals and communities practicing them, examines their relevance in contemporary security efforts, and proposes ways to integrate these systems into Nigeria’s broader security architecture.
Understanding Traditional and Informal Security
Traditional Security refers to community-based systems rooted in cultural, spiritual, and customary practices. These are often managed by traditional rulers, elders, or spiritual leaders and are guided by customary laws and beliefs (Akinyemi, 2019). Informal Security involves non-official, non-state actors such as vigilantes, community patrol groups, private security firms, and sometimes militias or armed groups operating outside the formal legal framework (Mimiko, 2020). These groups often emerge spontaneously to address local threats and gaps left by state security agencies.
Theoretical Framework: The Ochamalienwu Theory
The Ochamalienwu theory, rooted in traditional African philosophy,
The theory, also known as the “Squirrel Theory,” is a concept in community policing developed by Dr. Aminu Musa Audu, a Nigerian scholar. It suggests that a community’s awareness of suspicious activity, like a squirrel’s “whining” or “chirping,” is a sign of a need for stronger community policing. The theory emphasizes the importance of a strong relationship between the police and the community, where the community provides useful and timely intelligence information to the security providers.
PROPOSITIONS OF THE THEORY
Community Vigilance and Information Sharing:
The theory highlights the need for community members to be vigilant and report suspicious activities to the police or other security agencies.
Proactive Communication and Collective Responsibility:
It encourages proactive communication between the police and the community, emphasizing collective responsibility for security.
Cultural Integration and Transparency:
The theory also emphasizes the importance of cultural integration and transparency in law enforcement practices.
Drawing on African Indigenous Knowledge:
The Ochamalienwu Theory draws on African indigenous knowledge systems, recognizing the importance of community-based approaches to security and justice.
Addressing Corruption and Trust:
The theory aims to address issues of police corruption and distrust in law enforcement, promoting a more inclusive and community-oriented approach to policing.
Application to Nigeria’s Security Context:
This theory validates the importance of traditional rituals and spiritual deities as legitimate sources of social control. It highlights that these indigenous mechanisms are not mere cultural relics but essential tools for maintaining order, reinforcing social norms, and deterring criminal behavior. Recognizing and integrating these traditional moral authorities into Nigeria’s security framework can bolster community resilience and enhance peacebuilding efforts.
Few examples Of Rituals And Places practicing Traditional and Informal Security
Rituals in Traditional Security
Libations and Sacrifices:
- In Yoruba towns like Ibadan and Ife, libations are poured to invoke ancestors’ guidance during dispute resolution or to seek divine protection (Akinyemi, 2019).
Cleansing Ceremonies : - In Igbo communities such as Nnewi, cleansing rituals after conflicts are performed by elders or spiritual leaders to restore moral order.
Protection Rites : - Coastal communities like the Ijaw tribes perform water spirit rituals to invoke protection against external threats.
Ayelala in Ilaje, Ondo State: - Ayelala is a revered ancestral spirit and deity among the Ilaje people of Ondo State. She is invoked in rituals related to justice, conflict resolution, and protection. Her worship is believed to serve both as a moral authority and a spiritual enforcer of communal peace, with rituals involving offerings, sacrifices, and communal prayers (Ojo, 2018). Ayelala’s influence extends to community discipline, believed to punish wrongdoers and uphold justice. Ajumaoti among the Igala:
- Among the Igala people of Idah, Aju Ma Oti is a powerful deity associated with justice, moral order, and community security. Rituals involving sacrifices, libations, and communal dances are performed to invoke Ajumaoti’s guidance in resolving disputes and protecting the community from evil spirits or external threats (Eze, 2021) Inikpi :
- Inikpi is a revered heroine and symbol of unity among the Igala people. Her sacrifice is believed to have protected the Igala kingdom from external invasions and threats. The annual festival commemorates her sacrifice, reinforcing communal bonds and invoking spiritual protection against external enemies (Ojo, 2018). Her story embodies the collective resolve to defend the community through spiritual and moral unity. Omodoko :
- Omodoko is a traditional spiritual figure associated with the protection of the Igala kingdom. Rituals involving sacrifices and communal prayers are performed to invoke Omodoko’s protection from external threats like invading armies or hostile neighbors. These rituals are believed to reinforce the community’s resilience and spiritual strength to withstand external aggression.
Some places and communities where these things are practised.
Yoruba Land:
- Cities like Lagos, Ibadan, and Ile-Ife are known for their rich tradition of rituals in maintaining social order.
Igbo Land: - Villages in Anambra and Imo states utilize ancestral offerings and divination to resolve disputes.
Hausa Communities: - Northern towns like Kano and Sokoto combine Islamic prayers with traditional charms for community safety.
Tiv Land: - Communities in Benue State perform ritual dances and sacrifices to invoke ancestral spirits for peace.
Ilaje, Ondo State: - The Ilaje coastal communities venerate Ayelala, whose rituals serve as a moral compass and security mechanism.
Igala Land: - The Igala community performs rituals to Ajumaoti, Inikpi, and Omodoko, reinforcing social norms and protecting against external threats.
Traditional and Informal Security in the Current Nigerian Security Context
Despite the presence of formal security agencies, Nigeria’s security challenges persist, especially in rural and conflict-prone areas. Traditional and informal systems often fill critical gaps:
Countering Insurgency: In the northeast, local vigilante groups like the Civilian JTF* have been instrumental in tracking Boko Haram insurgents (Ojo, 2018).
Community Peacebuilding:
- In the Niger Delta, community elders mediate conflicts over oil and land, often using rituals to reinforce peace (Eze, 2021).
Crime Prevention: - Vigilante groups in the northwest, such as in Zamfara and Kaduna, use traditional protective charms and rituals to ward off bandits.
Challenges: These systems face issues such as lack of regulation, potential abuse, and infiltration by criminal elements (Mimiko, 2020). Recognizing their strengths and integrating them into national security efforts remains a key opportunity.
Recommendations: Integrating Traditional and Informal Security into Nigeria’s Security Architecture
Legal Recognition and Regulation:
Formalize the roles of traditional rulers, spiritual leaders, and vigilante groups through legislation.
There’s a strong need to stop demonising traditional rituals.
Develop guidelines for their activities, ensuring respect for human rights and accountability.
Capacity Building and Training:
Provide training on basic security principles, human rights, and intelligence gathering.
Educate traditional leaders on modern security challenges without undermining cultural practices.
Collaborative Frameworks:
Establish community security councils that include traditional rulers, elders, and security officials.
Create platforms for regular dialogue between formal security agencies and community-based groups.
Cultural and Ritual Preservation:
Document and promote traditional rituals like Ayelala, Ajumaoti, Inikpi, and Omodoko that contribute to peacebuilding.
Support cultural festivals and rituals that foster social cohesion and conflict resolution.
Resource Support and Funding:
Allocate resources to support community security initiatives.
Encourage partnerships with NGOs and development agencies to strengthen community-based security.
Conclusion
Informed by the Ochamalienwu theory, it is evident that traditional and informal security systems—embodied by rituals, deities like Ayelala, Ajumaoti, Inikpi, and Omodoko, and community authorities—are vital components of Nigeria’s security landscape. These indigenous mechanisms are not relics of the past but active, culturally legitimate tools for conflict resolution, social discipline, and moral enforcement. Recognizing, regulating, and integrating these systems into Nigeria’s security architecture can enhance effectiveness, foster community trust, and promote sustainable peace. A holistic approach that respects cultural practices while ensuring accountability and coordination is essential for Nigeria’s security future.
– Opaluwa Eleojo Simeon, PhD student in Criminology and Security Studies, National Open University of Nigeria
References:
Akinyemi, J. (2019). Traditional Security Systems and Community Peacebuilding in Nigeria. Journal of African Security Studies, 15(3), 45-62.
Eze, C. (2021). The Role of Community Elders in Conflict Resolution in Niger Delta. Nigerian Journal of Peace and Conflict Studies, 9(2), 78-92.
Mimiko, L. (2020). Vigilantism and Community Security in Nigeria. Africa Security Review, 12(4), 112-130.
Ojo, O. (2018). Local Communities and Counterinsurgency in Nigeria. Nigerian Journal of Strategic Studies, 20(1), 33-50.
