Every society evolves, but only a wise one does so without losing its roots. That, in essence, is what Bauchi State has attempte...
Every society evolves, but only a wise one does so without losing its roots. That, in essence, is what Bauchi State has attempted with the recent creation of thirteen new Emirates and one Chiefdom. Beyond the political noise and speculation, the development touches the very foundation of history, culture, and identity in a region where tradition has always been part of governance.
Bauchi’s traditional system did not emerge from privilege but from purpose. The founders of Bauchi, led by Yakubu, son of Dadi, drew inspiration from Shehu Usman Dan Fodio’s reformist ideals of justice, discipline, and moral authority. From Bauchi to Katagum, Misau, Jama’are, Ningi, and Dass, the emirate institution became the center of order, faith, and social cohesion. In those days, the palace was not a relic of power; it was the people’s parliament where grievances were heard and peace was made.
Since its creation in 1976, Bauchi State has maintained a delicate balance between inherited emirate structures and emerging communities. The original six emirates reflected the demography of the time, but over four decades of population growth, urbanization, and shifting administrative realities have altered the map of influence. The new emirates therefore complete a circle of inclusion that history itself began to draw.
Time has since moved, populations have multiplied, and communities that once looked up to distant palaces now carry enough size, history, and relevance to stand as distinct entities. With a population now exceeding 7.3 million spread across 20 local government areas and over 49,000 square kilometers of land, Bauchi’s demographic expansion made decentralization both logical and necessary. When Governor Bala Mohammed approved the establishment of Duguri, Bununu, Lere, Jama’a, Lame, Toro, Burra, Ari, Warji, Darazo, Dambam, Giade, and Gamawa emirates, together with a new Chiefdom (Sayawa), it was not an act of division but of inclusion. It was recognition that representation must grow with population and that leadership must stay close to the people it serves.
Each of these areas has a long and proud record of loyalty, productivity, and contribution to the broader Bauchi story. Duguri’s heritage predates the colonial boundary; Bununu is known for enterprise and harmony; Lere and Jama’a for agricultural strength. Toro, Warji, Darazo, and others have, for decades, served as stabilizing centers of local governance. Their recognition corrects historical neglect and affirms the role of every community in shaping the state.
Critics, however, have argued that the creation of new emirates might politicize traditional authority or diminish the heritage of the older ones. These concerns are understandable but overlook the fact that reform, by its nature, tests existing structures before strengthening them. Institutions that endure are those that adapt. The older emirates remain the historical anchors of Bauchi, and nothing about this reform diminishes their prestige. The new ones merely extend the reach of traditional administration, bringing it closer to the grassroots where it is still needed most.
Across Northern Nigeria, traditional rulers continue to play indispensable roles in maintaining peace and cohesion. They are the first to intervene in local disputes and the last to abandon their people in times of crisis. By expanding the emirate system, Bauchi has, in effect, strengthened one of the oldest and most trusted channels of social stability in the region.
The legal process behind this reform also reflects administrative discipline. The creation of the new emirates followed consultations with the State Council of Traditional Rulers and approval by the Bauchi State House of Assembly in line with the Chiefs (Appointment and Deposition) Law. This procedure reinforces that the policy was not arbitrary but anchored in law and consent.
The economic implications are equally significant. Each new emirate will evolve into a modest administrative and commercial hub. New palaces will engage artisans and service providers, markets will expand around them, and cultural festivals will attract movement and trade. Over time, these micro-economies can reduce unemployment, stimulate enterprise, and deepen community development. According to state planning estimates, each emirate could create hundreds of direct and indirect jobs in construction, security, and local services.
There is also a cultural dimension. The modern world moves fast and often erases memory, yet heritage remains the soft power of a people. The symbols of traditional authority—the throne, the turban, the horse procession—carry meaning beyond ceremony. They embody continuity. The recognition of new emirates helps preserve that identity for younger generations who must learn that modernity does not mean forgetting who they are.
Still, good intentions must be matched with discipline. The success of these emirates will depend on how the process is managed. Political influence should never decide who occupies a traditional stool. Once the integrity of selection is compromised, respect will fade, and the purpose of reform will be lost. Government must therefore ensure that appointments follow long-standing customs and that the thrones remain symbols of justice, not of politics.
Sustainability will also matter. Each emirate will require funding and structure. Rather than becoming a financial burden, the system should be integrated into Bauchi’s broader development plan. Traditional leaders can complement government efforts in education, agriculture, health, and civic enlightenment. When traditional institutions work hand in hand with government, progress gains both reach and moral legitimacy.
Viewed in a national context, Bauchi’s move also fits into Nigeria’s wider debate on governance and devolution. As the country continues to seek effective ways of bringing authority closer to the people, this decision offers a practical model of localized reform anchored in culture but aimed at efficiency.
Globally, what Bauchi has done is not unusual. In Morocco, Saudi Arabia, and the United Arab Emirates, the fusion of heritage with governance has proved that tradition can coexist with modern development. In Nigeria, several states have expanded their traditional systems for similar reasons: closer representation, cultural preservation, and local participation.
Governor Bala Mohammed’s initiative fits this logic. It is both symbolic and strategic, a reminder that development is not only about infrastructure but also about identity. By acknowledging long-standing communities, the government has deepened inclusion and restored a sense of belonging that politics alone could never achieve.
In the end, this reform should be viewed not as a break from the past but as a continuation of it. The old emirates remain the pillars of history; the new ones are their extensions into the present. If managed with sincerity and foresight, this decision could strengthen social cohesion and enrich governance in ways that future generations will appreciate.
History will not judge the policy by the number of thrones it created, but by the peace, unity, and pride it sustains. And if Bauchi succeeds in balancing heritage with progress, it will have given the North a lesson worth learning.
But that, as the elders say, is a story for another day.
Usman Abdullahi Koli,
mernoukoli@gmail.com.
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