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Африканський континент пережив довготривалий процес соціальної реорганізації і сьогодні за своїм соціально-політичним устроєм мало чим відрізняється від країн інших континентів. Західна Африка є яскравим прикладом цих змін. Тому важливо виділити величезну роль, яку традиційні лідери відігравали та продовжують грати у Буркіна-Фасо, Малі, Кот-д'Івуарі, Нігері, Гвінеї, Нігерії, Гані. До колоніального періоду західноафриканські держави були могутніми імперіями, соціальний та політичний лад яких відіграє чималу роль і сьогодні. Серед них виділяємо імперію Гани, Малі, Сонхай, Вассулу, королівство Ліптако та Кенедугу. Незважаючи на їхній занепад, африканські товариства змогли зберегти навіть доколоніальні форми організації. Таким чином, наприкінці колонізації та виникнення сучасних держав в Африці ми знаходимо структури, закріплені в популярних культурах, а традиційні воєводства у великій мірі сприяють вирішенню конфліктів та соціальній згуртованості. У більшості країн Західної Африки існує велика різноманітність вождів. Наприклад, у Буркіна-Фасо зустрічаються королівства Моссі, князівство Сонінке Уахабу, князівство Барані, Королівство Ліптако. У Кот-д'Івуар це королівство Кру, царство Гур, королівство Акань, у Нігері – царство кочового народу і царство осілого народу. У Гані – аканські царства, Еве, Ган, Гурма, Адангбе. Основною метою дослідження є вивчення історії королівств держав Західної Африки для визначення вливу традиційних воєводств доколоніального періоду на сучасне економічне, соціальне, політичне та культурне життя країн. Ключові слова: вождь; традиція; Королівство; Африка; Західна Африка.

Culture is the totality of what a people are and what they believe. Any society, therefore, that undermines its culture touches the very soul of their existence. To this extent, culture must be invigorated from one generation to the other to avoid extinction. The Eggon nation from the beginning been endowed with very rich Mythical history but over the years, there have been a tendency to lose all of it at the altar of modernity. Several Scholars have made attempts to rediscover, express and promote the culture of the Eggon people as embodied in its language, customs and Costumes but in piecemeal or fragmented manner, which have not produced the desired intention. This effort is to harmonize together a document that will go a long way to provide the present and future generations specifically, a chronological history of 'The Origin of the Eggon Centralized Traditional Chieftaincy Institution'. This effort is also timely in view of the fact that many of our Older Generations are passing away when our ancient customs and traditions have not been properly documented. Cultural rediscovery and revival among our people has also become very important today in view of the massive cross cultural interactions taking place among Eggon and other ethnic nationalities which is gradually adulterating our values and language. An ethnic group that yields to this pressure easily loses its cultural heritage and by so doing, its identity. This ugly trend must be resisted by Eggon sons and daughters living today in order to reposition Eggon people for a greater tomorrow. The Eggon people are domiciled and indigenous to; and are the predominant tribe in Nasarawa state. They are found in all the Local Government Areas of the State in a sizeable population. Nasarawa state is located at the central part of Nigeria otherwise known as North-Central Nigeria. The Eggon people are also settled in different parts of Nigeria and overseas. They are mostly agrarian, and few decades ago went into trading, business and have great passion for Western education.

The African continent has undergone a long process of social reorganization and today, in its socio-political structure, it differs little from other continents. West Africa is an excellent example of these changes. It is therefore important to underline the enormous role that traditional leaders have played and continue to play in Burkina Faso, Mali, Côte d'Ivoire, Niger, Guinea, Nigeria and Ghana. Before the colonial period, the West African states were powerful empires whose social and political systems played an important role until today. Among them are the empire of Ghana, Mali, Sonrhai, Wassoulou, the kingdom of Liptako and Kénédougou. Despite their decline, African societies have been able to retain some forms of pre-colonial organizations. Thus, at the end of the colonization and emergence of modern states in Africa, we find structures rooted in popular cultures and traditional diplomacy greatly contributes to conflict resolution. This traditional diplomacy plays a very important role for political stability and social balance in some countries like Burkina Faso. In this country, the institution of chieftaincy is often perceived as the unifying element of the Burkinabe nation. Ended, In most West African countries, there is a wide variety of chieftaincies. For example, in Burkina Faso, there are the Mossi kingdoms, the Soninke principality of Ouahabou, the principality of Barani, the kingdom of Liptako. In Ghana there are the kingdoms Akan, Eve, Gan, Gurma, Adangbe. The main objective of this study is to highlight the existence of these kingdoms in West Africa, in order to determine the influence of the traditional chiefdoms of the pre-colonial period on the modern economic, social, political and cultural life of these countries. Key words: Chiefdom, traditional, Kingdom, Africa, West Africa.

Relevance and challenges of decentralization in African weak States. An overview of Congolese (de)centralization legislation. The ongoing democratic dynamic and the rural decentralization issue. Participation, representation and the ethnic minority issue. ; Relevance and challenges of decentralization in African weak States. An overview of Congolese (de)centralization legislation. The ongoing democratic dynamic and the rural decentralization issue. Participation, representation and the ethnic minority issue. ; LUISS PhD Thesis

This is a public management policy system or development administration exploring paper on the country of Lesotho. It is a desk study reviewing the validity of an argument justifying the role of the traditional rule or chieftaincy in the modern 'decentralized governance for development' (DGD) or decentralization in Lesotho. The paper discusses chieftaincy and colonialism in Lesotho, institutional roles of chieftaincy, the role of chieftaincy in the era of modern democracy/DGD, the relations between the democratic local authorities and chieftaincy in Lesotho and the role of chieftaincy and its constraints in the decentralized system of Lesotho. The paper directly contributes knowledge in public management sciences and administrative policy systems.

Traces the evolution of the chieftaincy, particularly as an agent of administration, in West Africa (Niger & Nigeria) & Melanesia (Vanuatu). Although French & British colonial regimes had distinctive policies regarding the use of their chiefs, postcolonial Nigerien, Nigerian, & ni-Vanuatu governments have all come to rely on traditional rulers to aid in development activities. The degree of autonomy retained by traditional rulers varies, however: it is highest in Vanuatu, & lowest in Niger. Differing conceptions & uses of tradition & custom help explain these variations. Five modern functions of traditional rulers are identified as contributing to development administration. Creating educated chieftaincies significantly enhances the effectiveness of traditional rulers' contributions to development & administration. 62 References. Adapted from the source document.

Chieftaincy succession conflicts are a near-ubiquitous phenomenon in Ghanaian Chiefdoms. While many studies have investigated the causes and implications of such conflicts, the extent to which traditional and central authorities collaborate in the management of chieftaincy succession conflicts in Ghana is largely understudied. This is the gap in the literature that this study attempted to fill. The study was situated within the frameworks of the Collaborative Leadership Theory. The Exploratory Sequential variant of the mixed method approach was adopted for the study where 16 key informants were recruited using expert purposive sampling technique and 99 others recruited for a survey using stratified and simple random sampling techniques. The unit of analysis was the Bole chieftaincy succession conflict management team. Data were solicited around the level of representation of traditional and central authorities on the team, the roles assigned to each member, the levels of commitment of each member, and the significance of the roles played by each member at the various stages of conflict management. The analysis of the data revealed that there were some levels of collaboration at the preparatory stage of the mediation process but this was less so at the main stages of the mediation process. The study therefore recommended that the state, through the National Security Council, may liaise with the National House of Chiefs to fashion out better ways of collaborating in conflict management, from the initial stages to the final stages, so as to completely resolve chieftaincy conflicts that are often disruptive and destructive.

With the transfers of power in still-colonial sub-Saharan Africa, the epoch of 'traditional chieftaincy' seemed to be finally over. The chiefs, frequently regarded by historians and social scientists as a product of the colonial state, appeared to lose all of their authority. Or so it seemed. Fifty years later, we are puzzled by the resilience of chieftaincy in many parts of the African continent. A more profound analysis of chieftaincy in several West African territories under colonial rule shows that also in the late colonial states, the chiefs had their margin of manoeuvre. Those who did not adapt to the wishes and requirements of the local populations, who now had far more political means at their disposal than it had been the case before, lost their position. However, many 'traditional rulers' learnt how to play the game, and the 1940s and 1950s were a period in which they acquired the skills to survive after independence. ; Em virtude das descolonizações na África subsariana no final do período colonial, a época dos "chefes tradicionais" parecia destinada a terminar. Os chefes, frequentemente considerados pelos historiadores e investigadores em ciências sociais como sendo o produto do estado colonial, estavam, aparentemente, prestes a perder toda a sua autoridade. Pelo menos, assim parecia ser. Apesar disto, cinquenta anos mais tarde, surpreende-nos a força contínua do "poder tradicional" em muitas partes do continente africano. Uma análise mais profunda do "poder tradicional" em vários territórios da África ocidental sob domínio colonial francês mostra que, mesmo dentro dos estados coloniais tardios, os "chefes tradicionais" tinham muita margem de manobra. Aqueles chefes que não se adaptaram aos desejos e interesses das populações locais – que tinham agora mais instrumentos políticos nas suas mãos – perdiam a sua posição. Todavia, muitos "chefes tradicionais" aprenderam as novas regras do jogo, e as décadas de 1940 e 1950 podem ser interpretadas como período no qual eles adquiriram as capacidades para sobreviverem após as descolonizações. ; Peer Reviewed