Community Power Structure

1.0 Introduction
Identifying and investigating the structures of community power remains one of the central challenges of community development theory and practice. Researchers have long sought to understand and measure the distribution of power in organizations, local communities, nations and around the world. Hence classical studies of community power tended to identify elitist (Hunter, 53; Mills, 56) or Pluralist (Dahl, 61; Truman, 51) structures.
These studies were carried out using different methods in different communities. The observed differences could resort from the nature of the communities involved or emerge as a consequence of inherent tendencies in the methods of measurement used (Freeman 1986). However, recent works suggest that power structures may take different forms in different community context or from different perspectives, or in different issues.
Interestingly, Gould, (1989) argues a brokerage perspective that people with returns have greater opportunities to influence decision makers and decisions than those who do not, irrespective of what might traditionally have been considered position in a power structure.
In the same vein this paper tends to examine Sabon Gari as a community and highlight the various power structures available owing to the peculiarities and characteristics of the community and the extent to which these power structures wield power and or influence Government decisions or policies.
To achieve this we intend to assess the structure and dynamics of politics in Sabon Gari. Examine the various economic activities of people the area. i.e. their major sources of living. Most importantly social institutions and group dynamics in Sabon Gari community will be examined.
Extensive analysis will be based on the relationships between the political, economic and social structures and how these relationships promote development through their influence on the community power structure.
1.2 Objectives of the Study
The study intends to assess Sabon Gari community with the aim of identifying the various political, economic and social, structures of power examining their level of interaction and how it promotes development in the community in this view the major objectives of the study are. * Examine the power structure of Sabon Gari community * Assess the level of influence of each of power pyramid * Identifying the most effective power structure in Sabon Gari community.
1.3 Limitations of the Study
The study like every other faced a number of challenges amongst which some are very peculiar;
Given the nature of the study, which has a political under tone and the period of the conduct of the study which was an election period when the nation was set to for National Assembly, Presidential and gubernatorial elections, the distribution of questionnaire was not only difficult but risky. It’s almost an impossible thing to do owing to the level of insidious campaigns by politicians and the obvious religious inclination to politics.
Therefore, the study only had to make the use of interview to generate primary data from the community.
1.4 Methodology
The methodology employed in this study is the survey method of research using judgmental sampling technique to generate primary data.
1.4.1 Sources of data collection
The sources of data collection employed in this study are basically both primary and secondary sources of data collection.
Primary; Due to the limitations faced the study will mostly make the use of; * Interview * Focus Group discussions * Personal Observations
Secondary; while other documented information will be used from other relevant documents like the history of the community etc.
1.5 Data Presentation and Analysis
Data will generally be presented quantitatively, where both primary and secondary data will be extensively discussed and analyzed. 2.0 Political History of Sabon Gari
Sabon Gari of Zaria had initially developed as an area in which Europeans officers working in Zaria reside. But the establishment of the railway in 1911 which attracted many people from all over Nigeria particularly people of the southern origin coming to settle in the area had led to a population upsurge.
People of diverse races, ethnic and religious backgrounds came to settle in the area due to increasing commercial activities which the establishment of the railway brought along with it. In fact natives of other African countries were also attracted to into the community were also attracted into the area as a result of it becoming a strategic trade route linking, by rail, most of the major commercial cities of northern Nigeria. By the end of the year 1928, the population of Sabon Gari was estimated at 2,965 out of this total population figure, people of Hausa Barebari etc constituted 27%, Yoruba 50%, 160 (Asaba) 12%, gold coast 3%, sierra Leone 3% while other southern Nigerian tribes constituted 5% (national Archives Kaduna Zarprof).
In 1929 Sabon Gari was excluded from the township administration and was made to be a village unit under Zaria emirate council. The area which fell under this village unit was that which contained the residential plots, including the market, government clerk’s quarters and hospital and the railway employee quarters.
Initially, the Sarkin Sabon Gari is administrative head was only in charge of the neighborhood that fell within the defined boundaries of the community which is known as the natives reservation area.
But, shortly afterwards, the villages of Hanwa Jushin Waje, and Tsangugi were brought under Sabon Gari administration.
After independence the upsurge in development population and commerce in addition to the military establishment in the area, the community became one of the pro urban centers in the northern part of the country, which includes the likes of Kano, Jos, Kaduna and Zangon Kataf. This facilitated the further enlargement the community containing places which included Dogon Bauchi, Unguwan Kanawa, Muchiya Chikaji, Palladan, Jama’a, basawa, Samaru, Hayin Ojo, unguwan Jaba, Daurawa, Kwangila, Unguwar Mai Gwado which boasted as size and cosmopolitanism
When local governments were first created in 1976 and with the 1979 Local Government reform which provided for the Nigerian Local Government status in the constitution, limitations and uniform structures; Sabon Gari district formed part of Zaria local government council which itself being transformed from the native authority system to a Local Government system.
Subsequently, Sabon Gari and soba district were covered out of Zaria local government to create military administration of Gen. Ibrahim Babangida carved out Sabon Gari local government to the form the Sabon Gari local government.
3.0 Political Institutions and Structures in Sabon Gari
The political institution of any local government community in Nigeria is obviously the local government council. This in most cases in usually the only institution found present and there are usually other institutions which sometimes wield more influence indirectly and sometimes directly in the community these “other” political institution however varies in different communities.
In Sabon Gari community like any other community of the northern region of Nigeria belongs to the Zazzau Emirate Council which has its headquarters in Zaria. Sabon Gari being one of the most important districts of the Emirate has a more elaborate political structure this is partly because the district head office used to be the office of residential officer of the colonial indirect rule operating during the Native Authority System that was abolished in 1970. This particular history and long standing of this office gave it an upper and in terms of possessing documented, historical and a first-hand experience of the set up and development processes the Sabon Gari community had undergone. In fact some of the old officials or staffs of the head office witness the growth or development of the community right from inception.
4.0 Organizational Structure of the Traditional institution
The traditional administrative structure is widely believed to have more prominence in political decision making in the views of individuals interviewed. This has to do with the fact that, this institution has a direct link with the emir and the emirate. The emir as the leader of the emirate has a religious inclination to the people of the community.
The district is headed by the District Head (Hakimi) other village heads (Dakatai) tribal chiefs (Sarakunan kabilu) and ward heads (masu Anguwa). The District head has other official who assist in owning the affairs of his offices, there are called (padawa).
The district head offices are operated by the following: * Makama – official secretary * Galadima – district head – land officer * Madaki – revenue officer * Sarking fada – head of admin. * Sarkin hawa – stable and event coordinator * Turaki – welfare officer * Garkuwa – orderly * Dogari – security
The above listed individuals serve as the cabinet officers, working directly with the district head and to a large extent help in taking key decisions in the district. They occupy key officers in the district heads office.
The next lines of principal are the village heads and tribal chiefs. These officers are of the same position with the key officials but they are domiciled in various villages to oversee the affairs of their little communities these includes * Sarkin unguwan jaba * Sarkin tsugugi * Sarkin jushin waje * Sarkin kanawa * Sarkin GRA * Sarkin Kogi etc
These are village heads and of course each has under him ward heads which are at least 4 depending on the size of his village.
Lastly there are the tribal chiefs (Sarakunan Kabilu) these are as the name implies leaders of particular tribe domiciled in the community. This is because of the cosmopolitan nature of the community. The total various tribal heads are part of the decision making structure in the community.
All this structural arrangement of officers and officials makes for a smooth system of reporting directly to the district head. Every issue that could not be handled by an officer i.e. the ward head is reported to the village head which if proves different to handle is reported to the district head office where they meet weekly with all principal officers, village heads, tribal chiefs and market leaders to tackle and deliberate on issues.

4.1 ORGANOGRAM OF SABON GARI TRADITIONAL COMMUNITY
Hakimi
Padawa, comprising-
Waziri
Galadima
Madaki
Sarkin hawa
Turaki

Mai Anguwa
Mai Anguwa
Malamai
Kabilu
Mai Anguwa
Mai Anguwa
Dogari
Zagage
Source: Field Work
Dakatai

Dakatai

5.0 Economy of the Community
Being an urban settlement, the people of Sabon Gari are mostly traders and civil servants of with a larger population in villages, involved in subsistence farming. However, with the current policy on farming and improving agriculture in the nation, many civil servants are now involved in large scale farming of producing large yields of cash and food crops and also poultry and fish farming.
People of Sabon Gari are into crude farming for their survival. They engage in faming of both cash and food crops. A considerable group of them are artisans engaged in unskilled labour or artistry for their survival. The development of the market in the community really help which is the second biggest market in the state has had a lot of economic opportunities to the community.
Government also assist in encouraging the youth in forming cooperative societies for setting up small companies (industries) for loans to hair dressers, soap making, sewing, knitting etc.
The community being the center of industrial trade and commercial activities only second to Kaduna metropolis in the state, it has the historical opportunity of main trade links and produce cash and staple food crops because of its significant manufacturing and commercial role.
Sabon Gari is endowed with a number of flourishing markets where people from far and near conduct business interactions daily. The market in the community operates daily because of the availability of almost all forms of goods and services needed for human comfort and survival.
6.0 Social Institutions and Group
Social activities cannot be ruled out in Sabon Gari because of its cosmopolitan nature. Different ethnic groups have an association which is usually named by the people, this is usually an avenue where the meet to discuss issues and protect their interests. Also different sections of traders have their own associations.
However there are social groups which cut across ethnicity and profession. These are political bodies like;
Sabon Gari youth forum,
Jamiyar matar arewa
Sabon Gari social club,
Zumunta social association,
Young democrats etc…
Above all social groups and associations the most important and of course largest organization in the community is the religious group or institutions that control so much influence directly. Religious leaders are seen to have a direct and personal relationships with both the individuals and the power wielders in the community i.e. the political and traditional leaders in the community.

7.0 Religion and Social Collusion
From the stand point of its role in the society one of the great potential capabilities of religion is the promotion of group cohesion
Emile Durkheim was so impressed by this that he built his theory of religion on it. The idea of society “he wrote, is the goal of religion”
He located out basic function; the celebration of the social group, be it a clan or a larger community. By such celebration, the individual is bound into a group in which he needs and which needs him.
Religion is an instrument, a cultural institution which can otherwise be politicized and mobilized in contexts which are productive of conflicts. Perhaps in some ways this is an extension of the importance of religion in the development of modern capitalism and in the regards for economic determination as Marx which attempted to show in his book (The Controversial “The Protestant Ethnic and the Spirit of Capitalism 1951).
The above statement tends to pour out the strategic importance of how religion affects the stability and social cohesion in our society.
In relation to Sabon Gari however, major religion bodies or groups are almost divided into the majority Hausa Muslims dwellers and the minority Christian settlers which to some extent can be traced to have originated or come to settle right from the inception of the Sabon Gari town i.e. the foreign colonial masters that were present from 1900.
These religious institutions are the easiest and more direct means to get to a large group of individuals because of the relative importance individuals attach to these institutions.
In all the northern part of Nigeria and other places where the Jihad of Othman Danfodio took place, it’s almost difficult to differentiate between the culture and religion of the people or these societies. This is because the Jihad sought to abolish traditional cultural practices.
Consequently, in Sabon Gari Community Religion and Culture are interwoven which makes the religious institution one of the most influential institutions in terms of control of power in the community.
In the same vein all Emirs and Emirates of the northern part of Nigeria are seats and representatives of the sultanate of Sokoto and rite thus, to serve as religious leaders of their emirates and by implication the duties hers down to the ward heads. Hence the inseparable nature of religion and culture in Sabon Gari community.
The reasons behind the post-election violence in some states in the northern part of Nigeria could not be far-fetched; this is because of the encroachment of religion into politics. Different sects or religious have identified with different political parties, these made insidious campaigns easy and more direct because of the target audience which cut religious divides. Consequently, defeat may have a more personal effect than the notion of sportsmanship.
8.0 CONCLUSION
From the above we can categorically conclude that, the ordinary masses actually see both traditional and political leaders as basically working together in controlling the affairs of the communities, that is, the power pyramid is a combination of both the traditional and political power structures. This will however go in line or confirm the elitist view, specifically Mills, 61 that claims “power lies in the hands of small ruling elites…”.

References

Broom and Selznick (1955): Sociology, A text with adapted readings, Harper and Row Publishers Inc. 1955 USA.
E. Durkhiem (1912): The elementary forms or the religious life: Glencoe; The Free Press.
F. Hunter (1953): Community Power Structure- A Studies of Decision Makers
Chapel Hill Books University of North Carolina.
John J. and K Plummer (2005): Sociology A global introduction, 3rd edition, Pearson Education ltd. Edinburg Gate, UK.
M. Weber (1930): The Protestant Ethnic and the Spirit of Capitalism 1951: The Free Press of Glencoe.
Onu O & Ogiomo (2004):An Introduction to Sociological Studies Second Edition Heinemann Educational Books (Nig.) Plc.k
R. Dahl (1961): Who Governs? New Haven, CT: Yale university press
R.V, Gould (1989): Power and Social Structure in Community Elites University of Carolina Press, USA
Zarprof: National Archives Kaduna C2490A P2

APPENDIX
INTERVIEW QUESTIONS AND CHECK LIST

1. Can you please tell me a brief history of Sabon Gari community? 2. What are the majority tribes in the community? 3. What are the occupational activities of the people? 4. What can you say the majority of the people are engaged with? 5. What are the predominant crops planted in this community? 6. How many political institutions can you say are available in the community? 7. Which of these institutions do you think is the most influential? 8. Can you explain the reason(s) of your choice above? 9. Can you describe the structural formation of the traditional institution and how it works? 10. Are there any social associations or groups present in the community? 11. How does these groups and associations influence political decisions in the community 12. Which of these groups are the most influential? 13. How many power structures do you think exist in the community?

References: Broom and Selznick (1955): Sociology, A text with adapted readings, Harper and Row Publishers Inc. 1955 USA. E. Durkhiem (1912): The elementary forms or the religious life: Glencoe; The Free Press. F. Hunter (1953): Community Power Structure- A Studies of Decision Makers Chapel Hill Books University of North Carolina. John J. and K Plummer (2005): Sociology A global introduction, 3rd edition, Pearson Education ltd M. Weber (1930): The Protestant Ethnic and the Spirit of Capitalism 1951: The Free Press of Glencoe. Onu O & Ogiomo (2004):An Introduction to Sociological Studies Second Edition Heinemann Educational Books (Nig.) Plc.k R. Dahl (1961): Who Governs? New Haven, CT: Yale university press R.V, Gould (1989): Power and Social Structure in Community Elites