International Journal of Social Sciences. Vol. 13, No.

2, April – June, 2019

International
Journal of
Social Sciences

The Role of Traditional Rulers in Community Development in

Nigeria: A Theoretical Discourse
by

Noah L. Abanyam, Syvanus Otikwu

Department of Sociology Department of Sociology
Taraba State University, Jalingo Federal University Gashua
Taraba State, Nigeria Yobe State
noahlumun@gmail.com sotikwu@yahoo.com
+234(0)70349028489 +234(0)8066230127

Abstract
This study investigated the Role of Traditional Rulers in Community Development in Nigeria
Functionalists and Marxist conflict theoretical perspectives were considered in analyzing the
study. The study found that despite some challenges, traditional rulers played important roles
in their community’s development by helping to create organizations that can tackle their
needs and represent their interest. They provide safe environment within their domain to
enable members of the community to participate in decisions that affect their lives and they
also embark on awareness or campaigns or sensitization of their community’s populace on
diseases like HIV/AIDS. It was recommended that communities should cooperate and support
their traditional rulers to enable them embark on development oriented projects and that the
entire members of the community should be sensitized on the need to respond to mass
participation and mobilization to self-help development projects of the community. Moreover,
the resources realized in development projects of the community should be utilized in a
transparent and accountable way that all members of the community would benefit from it. It
was concluded from the study that local or indigenous institutions should be strengthened so
as to enable them to effectively mobilize members of the communities to participate in their
community projects and that members of communities should join hands with their traditional
rulers, government and other related development partners in meeting the basic needs of their
communities.

Key words: Traditional Rulers, Community Development, Theoretical Discourse, Mass

Mobilization, Participation

1. Introduction
Saddhartha Gautama, the founder of Buddhism who lived in Northern India once
asserted that a state without a ruler is like a body without a head: it cannot exist very long.
The king looks upon his subjects with a heart of mercy, as if they were his children: and
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the people regard the king as their father. It is based on the important roles played by
rulers in their respective communities that all societies (whether modern or traditional
such as cephalous or headless or decentralized, centralized, simple and segmentary or
minimal and diffused or statelike) are politically organized and built on leadership or had
a kind of political figure or system that handle their affairs (Charles, 2010). Throughout
the history of human civilization (be it the ancient Mesopotamian civilizations or
Egyptian civilization, or the Persian civilization) traditional rulers were held in very high
esteem because of the important roles they played in their respective communities
(Abanyam 2012).
Considering the sensitive positions traditional rulers occupied in communities’
the world over, in the ancient Israel for instance, rulers and judges were admonished by
prophets not to drink wine “lest they forget the law and pervert the judgment of the
afflicted”. The prophets conceived of God as a God who is full of sympathy for the
afflicted and ever eager to champion their cause against cruel oppression. The underlying
injunction here is that what the ruler wants, the ruled also want. Therefore, the role of
traditional rulers in harnessing or mobilizing human and natural resources in their
immediate environment to improve the quality of life and wellbeing and members of
community is a corner stone or a vital element of community development (CD) in
Nigeria. According to Onipokun (1976):
Until recently the belief among most Nigerian communities was
that it was the sole responsibility of the government and its
functionaries to provide the needs of their communities. People
believed, and some still do, that government could and should
develop the community, provide all the necessary
infrastructures and social and physical amenities. Government
was seen as the great provider, whose resources were unlimited
(p.1).
However, government lean financial resources and other budgetary bottlenecks
and commitments have made it very difficult for it to carry out development processes in
all its vast rural communities (Onipokun, 1979). Community development fundamentally
relies on creating new options by reconsidering issues and problems with new
assumptions. Community creates a vehicle for people to act on existing concerns. It helps
people redefine problems and opportunities and discover new options. For community
development to occur, people in a community must believe working together can make a
difference and organize to address their shared needs collectively (Flora et al, 1992).
Community development improves the situation of a community, not just economically,
but also as a strong functioning community in itself. Thus, the role of traditional rulers in
community development flows (arose) from the realization that, improvement of people’s
standards and levels of living cannot come from government alone any more or can it be
left to the initiative of the people and traditional rulers alone, but both are needed. Again,
Onipokun (1976) submitted:
Recently a change has been noticeable in the people’s
conception of the role of government in community
development. There is now a new awareness, a realization that
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the resources of the government are limited: that government

cannot provide everything for every community: that people can
develop their own community with their own efforts (p.1)
In Nigeria, like many other communities world over, traditional rulers are playing
important roles in the community development efforts by helping to integrate the society,
maintain peace and security within their domains, preserve the cultural values of their
respective communities, settle local disputes, embark on awareness or campaigns
(sensitization) of their community populace against HIV/AIDS, polio and other related
health challenges and they also mobilize or educate their communities to pay taxes to
government authority to enable the government to repair community roads, public schools
and other public utilities (Onipokun, 1979; Ajayi, 2011; Tonwe & Osemwota: 2013;
Usifo, 2017; In addition, traditional rulers also embark on construction of class room
blocks and they help in providing learning materials in schools to help develop the
educational system in their domain and they mobilize both the human and material
resources in their communities to provide medical facilities, build community health
centres, bridges and help in controlling crimes in their respective communities (Abanyam,
2012).
The roles and responsibilities of traditional rulers are very essential because all
communities in the contemporary societies are facing numerous social problems (issues)
among which the problem of how to burst economic activities, curb the menace of
unemployment and accelerate community development ranked very high. It is in view of
these prevailing situations that this study is aimed at assessing traditional rulership and
community development in Nigeria.
The broad (major) objective of this study is to examine the role of traditional
rulers in community development in Nigeria. Specifically, the objectives were designed
to:
i. examine the concept of community development and traditional rulers in Nigeria.
ii. investigate the role of traditional rulers in the past.
iii. identify the role of traditional rulers in community development in Nigeria.
iv. suggest or recommend measures of improving the role of traditional rulers in
community development in Nigeria.

2. Community Development
Community, though a physical place, can be defined as people who live in the
same location, share common interests, jointly own or participate in something, share
common characteristics, or have mutual relations. A community is a recognized social
unit, such as a group or association based on common needs, interest, values and function.
The community is both the means and the end of community development. The
community itself takes action and participates together. It is through this action that the
community becomes more vital, not just economically but as a strong functioning
community in itself. Community action is initiated in response to real problems, such as
perceived by the community members, about which there is genuine concern. These
problems are systematically analyzed so that realizable goals may be elucidated with the

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aid of the appropriate strategies for attaining them. Development on the other hand, is a
process that increases choices. It means new options, diversification, thinking about
apparent issues differently and anticipating change (Christen et al, 1989). It is the process
of empowering people to maximize their potentials, and develop the knowledge capacity
to exploit nature to meet daily human needs (Rodney, 1972; Nnoli, 1981; Ake, 2001).
Development involves change, improvement and vitality – a directed attempt to improve
participation, flexibility, equity, attitudes, the function of institutions and the quality of
life. Development relates to realizing potential, growth or expansion of something more
effective.
Community development combines the idea of “community” with
“development”. Putting the two concepts together: Community development means that a
community itself engages in a process aimed at improving the social, economic and
environmental situation of the community. The term “community development” was
defined and adopted in 1984 to replace the earlier term “mass education”. The central
credo of community development is to develop the competence of a community so that it
may confront its own problems. Community development has gained universal
recognition in the last three decades as a substantial force for inducing planned change.
Community development implies the ability of communities to collectively make better
decisions about the use of resources such as infrastructure, labour and knowledge.
Community development is a viable means of facilitating the great change and then
responding to the consequences. Community development is the act of growing or
making more effective groups of people who have mutual interests. The concept of
community development has been defined differently by different scholars. Perlman &
Gurin (1972) define community development (CD) as a process designed to create
conditions of economic and social progress for the whole community with the active
participation and fullest possible reliance on the community initiative. For Battern (1965),
community development is a process of social change in which the people of a
community organize themselves for planning and action, define their common and
individual problem, and execute these with a maximum of reliance upon the resources of
the community. According to Swansea (2017), community development implies the
process of assisting people to improve their community by undertaking autonomous
collective action; that is by working together.
From the words of Dunhan (1960), community development is an organized
effort to improve the condition of community life and the capacity for community
integration and self-direction. Dunhan’s definition has four basic elements viz:
(i) Community development is a planned programme (of change)
(ii) Community development is the encouragement of self-help
(iii) Community development do not necessarily depend or place emphasis on outside
technical assistance (which may include: funds, personnel, supplies and
equipment)
(iv) Community development implies the integration of various specialists (experts)
for the community.

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The Scottish Community Development Centre (2017) on its part noted that
community development is a way of strengthening civil society by prioritizing the actions
of communities, and their perspectives in the development of social, economic and
environmental policy. To Cavage (2018), community development is a process
conducted by community members. Christenson & Robinson (1989) view community
development as a group of people in a community reaching a decision to initiate a social
action process to change their economics, social, cultural and environmental situation.
Sanders (1958) saw community development as a process moving from stage to stage: a
method of working towards a goal: a program of procedures and as a movement sweeping
people up in emotion and belief. The United Nations definitions of community
development is the most widely quoted (adopted) and used as a basis for planning and
evaluating community development programmes. According to United Nations (1975),
the term community development has come into international usage to connote the
processes by which the efforts of the people themselves are united with those of
governmental authorities to improve the economic, social and cultural conditions of
communities, to integrate these communities into the life, and to enable them to contribute
fully to national progress. For this study, community development (CD) can be defined as
a process where community members come together under the community leader to take
collective action and generate solutions to common problems. Shaffer (1989) pointed out
that the key elements or ingredients for a successful community development are;
1. A slight level of dissatisfaction – Motivation and enthusiasm based on a feeling
that “things could be better”.
2. Belief and expectation of self-help – a belief in the future of the community and a
conviction that future depends on the action of community members.
3. Local Leadership – Committed formal and informal leaders that can enthuse and
support others, foster “shared leadership”, accept criticism, and act as local
champions for community efforts.
4. Collaboration – a strong culture of cooperation and participation.
5. Willingness to experiment and take advantage of opportunities.
6. Cultivate Allies – Actively seek, inform, and network with outside supporters.
7. Work hard and stay with the process, especially when there is a setback.
8. Focus on specific actions without losing sight of the “weird and wonderful”
Community development is a process that leads to not only more jobs, income
and infrastructure, but also communities that are better able to manage change.
Community members can better mobilize existing skills, reframe problems, work
cooperatively and use community assets in new ways. The crux is that community
development is more than a planning process. It is an ongoing learning process where new
attitudes and networks develop from action and reflection. The outcome of successful
community development is communities that are able to generate wealth, maintain or
improve their competitive position, preserve and use community resources and adapt to
change (Shaffer, 1989).

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3. Traditional Rulers
In many developing countries, most traditional rulers defined their titles from
independent states or communities that existed before the formation of modern Nigeria.
However, they do not have formal political power but they continue to command respect
from their people and have considerable influence. According to Uthman (2016), a
traditional ruler is a leader or person nominated or appointed based on indigenous
arrangement or by virtue of heredity in line with the provision of native laws and customs.
Traditional rulers may be defined here as the head of an ethnic group or clan who is the
holder of the highest primary executive authority in an indigenous polity, or who has been
appointed to the position in accordance with the customs and tradition of the area
concerned by instrument or order of the state government, and whose title is recognized as
a traditional ruler title by the government of the state (Tonwe & Osemwota, 2013).

4. Theoretical Discourses
Theoretically, two classical sociological perspectives: functionalist and Marxist
conflict approaches will be considered in analyzing and explaining this concept.
Functionalism is a theory in sociology which viewed society as consisting of
different interdependent parts which contribute to society’s functioning as a whole
(Abanyam, 2014). Functionalism borrowed greatly from biological sciences since
references are frequently made to the structure of organism. Associated with the system is
structural institutions, in the society institutions such as family, education, economy,
religion and political system are vital structures in which society’s social activities are
organized for the overall benefits to maintain order or equilibrium in the society rather
than conflict since any dysfunction (malfunction) or disequilibrium will put the whole
system or life of organism (society) under threat. Functionalist perspective of theorizing
about the society emerged as a result of the failure of evolutionary theory to provide
adequate explanation of society. Proponents of functionalist perspective are Emile
Durkheim, Robert K. Merton, Talcolt Parson, Bronislaw Malinowski, Alfred Reginald,
Radcliffe – Brown, George Murdock, Davies and Moore, to mention but just few.
With regards to traditional rulers, functionalists argue that the traditional
institution exists because of their beneficial consequence for the system as a whole.
Functionalists view traditional rulership as working together for the maintenance and
integration of the society as a whole. Traditional institution is seen as performing positive
function including community development. According to Ihejiamaizu (1999), Miles
(1993) and Esman (1991), traditional rulers make positive contributions in mobilizing the
grassroots for community development by virtue of their closeness to the people. They
mobilize support for government development projects within their domains and they
convince people to pay taxes and participate in community development. Traditional
rulers also perform the functional role of serving as the channels of communication
between the government and community populace (Tukur, 1999: Ihejiamaizu, 1999).
Traditional rulers are the custodians of their community’s long traditions, they perform
mobilization function, create awareness and carryout sensitization campaigns. Moreso,
they maintain peace and security within their communities and encourage people to
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participate in community development projects such as the building of community health

centres, bridges, construction of class rooms and boreholes. Traditional rulers are the
corner stone of community development projects in Nigeria.
Marxist conflict theorists or social conflict approach assumes that society is a
theatre of conflict and power struggles. In other words, human behaviour in social context
results from conflicts between competing groups, notably, the bourgeoisie (the holder of
the means of production) and the prolectorate (the working class or the commons: who do
not own the means of production but depend on the wages of their labour). According to
this perspective, struggle or conflict is the main vehicle for progress and development.
Conflict is seen as the only weapon or means through which the masses can change their
conditions (Shaefor, 2008; Abanyam, 2014) since social structures tend to reflect the
interests of the most powerful groups in the society rather than the majority. Conflict
perspective emerged in protest to the functionalist theory which asserted that society is
held together by consensus. Conflict theorists vehemently objected the claim arguing that
society is held by coercion by some few persons. Proponents of the conflict theory are:
Karl Marx, Raif Dahrandorf, Rondall Collins, George Simmel, Max Gluckman, Lowis A.
Coser, Ludwig Grumolivicz, Vilfredo Pereto, Antonio Gramsu, etc.
In relation to traditional rulership and community development, conflict theory
insists that in capitalist society, employers using various state apparatus including
traditional rulership, exploit their employees or community populace. Since the colonial
era, traditional rulers were willing collaborators with the colonial masters in the
perpetuation of policies and programmes which were inimical to community
development. They were at the forefront of all sort of exploitation and oppression of the
people (Ihejiamaizu, 1999). They support policies that retard the development of their
communities just to compete for attention, supremacy, loyalty and patriotism with the
Nigerian state. In recent times, traditional rulers engaged themselves in politics by
supporting any party in power even if it is not development oriented and in many cases
canvass support for such party despite their assumed neutrality. Some traditional rulers
are alleged to aid and abet all sorts of crimes including kidnappings. Infact, Okoli (2009)
alluded that:
For about two years now, Abia state has been infested with a
serious problem that has given both the government and the
entire people sleepless nights. That single problem is
kidnapping. This problem started like a child’s play but has
rapidly grown into a big problem, in fact, a monster that seems
to have so far defied solution. The state government has put in a
lot of resources to fight this, yet it looks like nothing is
happening. The problem continues, increasingly, assuming
more dangerous dimension every passing day. Many Abians
and non Abians living in the state have lost their lives in the
hands of these deadly hoodlums, who not only extort money
from the people through demand for ransom, but also kill at
will. Government and security agencies’ efforts at fighting this
menace have so far not paid much dividend. However, recent

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development in the state has shown that the efforts have not
paid off simply because the perpetrators are within and close to
government and the grassroots; that is the involvement of
traditional rulers in the illicit, criminal and bloody lucrative
business. It sounds funny and unbelievable that traditional
rulers would be involved in the business of kidnapping in the
state, but it was real (P.1).
Some of the traditional rulers are not captains of community development, rather,
they have considerable business interests and are indeed big business men. The business
of kidnapping has the backing of some unscrupulous traditional rulers and perhaps other
prominent members of the community. This explain why these hoodlums carryout
criminal acts with impunity, because they have the backing of powerful persons.
Traditional rulers in the past were highly revered and respected because of their sincerity,
uprightness and credibility but in recent times, they worked against the community which
they were or are supposed to protect by harbouring criminals in their communities. Some
of these traditional rulers are also involved in acts of corruption and indiscipline like
ordinary people and so they cannot provide moral guidance for mass community
mobilization and participation since they lacked accountability and transparency. It is in
view of these facts that most people call for the abolition of traditional rulership
(Ihejiamaizu, 1999). For the purpose of this study, functionalist perspective is adopted
because it explains the positive functions and roles that traditional rulers play in
community development efforts in Nigeria.

5. Overview of the Role of Traditional Rulers

Evidence abound that traditional rulers have played prominent roles in the
development of their respective communities both in the pre-colonial, colonial and
postcolonial eras. Though, some of these roles were positive while others were negative
(Ihejiamaizu, 1999). However, most of these rulers were highly respected, feared and
regarded as semi-divine rulers as such their appearance in the public was strictly restricted
to one or two occasions in a year and they said, from the tradition, to have spoken to the
people only from behind a curtain (Abia, 2003). In fact, Charles (2010) hinted that divine
kinship in African societies sometimes conjures the image of African kinship as nothing
but despotism. Though, the deadly use of force has been a constant feature of man’s
history. In the 20th century alone, probably, about 170, 000, 000 people have been
murdered by their own political regimes (Aweke, 2001). The ability to use force is a
critical element of government since an administration that cannot enforce its decrees is,
in effect, powerless. Although, evidence abound that man has dominated man to his
injury. As the book of Ecclesiastes (8:9) rightly pointed out “man tyrannizes over man to
his hurt”. How true is the words of an English philosopher who said that “man is a wolf to
a man’’. However, be that as it may, it is important that traditional rulers should channel
their energy towards community development.
Pre-colonial traditional rulers in Africa, for instance, had the power of life and
death (Charles, 2010). Such rights could be used or misused as it was deemed fit. Some of
such ruthless use of naked power had been revealed by Oliver (1981) thus:
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Shaka, the king of South African Zulus, was a military genius

who ruled with an iron hand. He had a superbly disciplined
army, he kept it that way by executing any of his troops who
relocated in battle. When his mother died, Shaka showed his
grief by having some 7000 people killed. Deciding that the
mourning had not been intense enough to suit him, he ordered a
general massacre of all citizens who did not seem properly
distraught. As a final gesture, he ordered all citizens to refrain
from sexual intercourse for one year (p. 318).
Another despotic ruler in African pre-colonial history is that of Buganda under
Kabaka, a central figure who is an embodiment of power and used it ruthlessly. The
Kabaka never walked, he was rather carried by human bearers on their shoulders: people
crawled and knelt to meet and thumped the earth with their hands, feet and heads
(Charles, 2010: Oliver, 1981). Kabaka could kill his subject as he willed and wished, with
the slightest provocation. Yet, Mzilikezi another pre-colonial king of the Metabele during
his reign (roughly from 1826-1836) ordered widespread killings and devastation to
remove all opposition. He reorganized the territory to establish the new Mdebele order.
The death toll has never been satisfactorily determined, but the whole region became
nearly depopulated. Some estimates for the death toll from about 1 million to 2 million
(Oliver, 1981). The pre-colonial African rulers were driven rather by selfish interest and
the desire to crush opposition in order to perpetuate themselves in power. Charles (2010)
hinted that selfish interest and nepotism were motivating factors to rule with iron hands.
Traditional rulers continued to wield influence during the colonial administration.
The colonial administration used them to introduce indirect rule (Ihejiamaizu, 1999).
They were widely perceived as being in the forefront of exploitation and oppression of
their people during the colonial era and were seen as collaborators in the perpetuation of
harsh policing such as forced taxation that were inimical to the interest of the people. It is
in connection with this that Fanon (1980) lamented “leader: the word comes from the
English verb to lead: but a frequent French translation is to “drive”. The driver, the
shepherd of the people no longer exists today” (P. 148).
In the modern days, the roles of traditional rulers have changed. Ayaji (2018)
argues that traditional institutions have been undermined in modern societies. Traditional
institutions now tend to support whatever party that is in power in their areas of authority,
especially in recent times when formal powers were taken from them (Ihejiamaizu, 1999).
However, be that as it may, traditional institution has been a vehicle for development in
their various communities.

6. The Role of Traditional Rulers in Community Development in Nigeria

Traditional rulers have played a vital role in community development in the
contemporary Nigerian society. Some of these prominent roles are as follows:
1. Mobilization Role:
Traditional rulers have been assisting the community for mobilization and self-
reliance, community development and welfare within their domains. They are the
custodians of the land and as such they mobilize community members and provide self-
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environment within their domain to enable people to participate in the issues that affect
the community. They are also involved in mobilizing community members to participate
in development projects like building of health centre, town halls, market shops,
electrification of the community, and construction of road networks, bridges and culverts.
In terms of mobilization, traditional rulers have succeeded in boosting community
through the provision of boreholes, rural roads, formation of cooperative societies, setting
up of markets, construction of community dams and mobilizing people for health
programmes (Usifo, 2017). Traditional rulers educate and mobilize the community to pay
taxes to local council authority to enable them to repair community roads, public schools
and other public utilities. According to Ajayi (2011), traditional rulers work with the local
council and other financial institutions to help members of the community to get federal
government grants, and soft agriculture loans, fertilizer and seedlings for farmers to boost
(improve) the local economy.
2. Awareness Creation and Sensitization Campaigns:
Contemporary traditional rulers perform an important function within their
domains (communities) by embarking on awareness creation and sensitization campaigns
of their community populace on dreaded diseases like HIV/AIDS and other important
community projects like the construction of classroom blocks, provision of learning
materials in schools to help develop education system, provision of medical facilities in
the community and the building of the community health centre as well as construction of
bridges and roads that will make significant impact in the community (Tonwe &
Osemwota, 2013).
In addition, traditional rulers also carried out campaigns to educate members of
their respective communities on the need to use treated mosquito nets and polio vaccines
in order to ensure healthy development. They also assist government to sensitize the
people to pay tax and also advise government and proposed development project plans.
3. Link Between the Community and Government :
Traditional rulers act as linkages between their communities and development
agencies including central government, state government and local government as well as
non-governmental organizations, diplomatic missions and other related welfare
associations (Tukur, 1999; Ayaji, 2011). Abubakar (2010) posited that Native Authorities
provided organizations suitable for maintaining contact with the general populace. More
so, traditional rulers have been involved in government development project committees
in their areas. Through this process, they have contributed to government’s poverty
alleviation programmes which include provision of tricycles, motor-cycles, sewing
machines and other community development projects that will economically empower
members of their community and improve their general wellbeing. Traditional rulers have
also been instrumental in the promotion of the Universal Basic Education (UBE) that
seeks to ensure compulsory and mandatory primary education for all by sensitizing them
on the importance of education in modern society. They help government to make good
decisions and increase their competence. Usifo (2017) hinted that traditional rulers give
advice to local government officials for development of their locality and they make sure

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that law and order prevail in the community. They settle land and marriage disputes.
Governments have all come to rely on traditional rulers to aid in development activities.
4. Maintenance of Peace and Security:
Traditional rulers have been involved in the task of nation building such as the
maintenance of peace and security within the community and with neighbouring
communities (Ayaji, 2011). They make sure that there is peace and safety in the
community and they ensure that members of the community obey laws (Tukur, 1999).
Traditional rulers also serve as conflict managers in their respective communities. They
participate in low-level conflict resolution and judicial gate keeping. Through conflict
management and resolution, they are able to sustain cordial and peaceful relationships
amongst diverse people.
5. Custodian or Preservation (Maintenance) of Cultural Values of the Community:
Traditional rulers help to preserve and maintain community cultural values.
Abiodun (2002) revealed that traditional rulers help a great deal by imparting traditional
values and skills of the community on children who are traditionally believed to be
leaders of tomorrow. They maintain national identity through the conferment of
traditional titles Esman, 1991; (Miles, 1993).
6. Integration Role:
Traditional rulers have consistently played an integration role by sustaining the
existing social relationships at individual, family, group and society levels. Moreover,
traditional rulers have acted as agents of socialization by imparting appropriate value
orientations to the younger ones.
7. Recommendations
It is obvious that the role of traditional rulers is vital for the success of community
development in Third World Countries. Despite some degrading perceptions, traditional
rulers have tremendously involved in community development activities by embarking on
awareness or campaigns or sensitization of their community populace on disease such
HIV/AIDS. Traditional rulers were also involved in mobilizing members of the
community to engage in community development projects; serve as a link between the
government and the community, maintain peace and security within their respective
communities, custodians of cultural values of their community and they also play
integration role in their communities. There is, therefore, need to strengthen the traditional
institutions so as to enable them to mobilize community members to participate
effectively and efficiently in community self-help development projects. Moreover,
members of communities should join hands with their traditional rulers, government and
other development agencies (partners) in meeting the basic needs of their communities.
Based on the foregoing discussions, the following recommendations were made:
1. Members of communities should cooperate and support their traditional rulers to
enable them embark on development oriented projects.
2. Communities should be sensitized on the need to respond to mass participation and
mobilization to self-help community projects.

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3. Resources realized in self-help development projects of the community should be

utilized in a transparent and accountable way that all members of the community will
benefit from it.
4. Government, non-governmental organizations and members of the community and
other development partners should join hands with the traditional rulers in carrying
out community development projects.
5. Government should periodically organize seminars or workshop programmes on
leadership training skills for traditional rulers to enhance their capacity. Only people
that are transparent, accountable and trustworthy should be entrusted with traditional
rulership title.

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