Traditionally Inherited Leadership Among the Ewes in Togo, West Africa
Traditionally Inherited Leadership Among the Ewes in Togo, West Africa—Reasons and Beliefs: Building an Integrative Approach
Boniface Toulassi | 2015
Abstract
Leadership in Africa is still characterized by authoritarian durability—a perpetual presidential incumbency syndrome. To have a deeper understanding of this phenomenon, this dissertation used problem-focused ethnographic methods to investigate reasons and beliefs associated with inherited leadership and how agapao leadership and hope theory could be useful in the construction of an integrative approach to Ewe leadership with shared and participative leadership among the Ewe-Mina in Togo, West Africa. The study (N = 65) employed participant observation, directed observation, and interview-based participant listening with chiefs, queens, notables, royal family, youth, and a district officer to collect rich qualitative data. After coding emergent themes and categories, thick descriptions of Ewe leadership formed a foundation for analysis. Emergent themes were first analyzed using indigenous typologies and then analyst-constructed typologies before being interpreted to present an indigenous portrayal of the characteristics of the Ewe traditionally inherited leadership, its roles, and concerns—and how decisions are made. Royal ancestorship, Zipki, and Fa indicated inheritance and support for the Duto, who, with a successful role play of functional lordship and leadership, facilitates balance and control of power through his prerogative to approve or not any chief appointed by the royal council. Though hierarchical, the flow of information and communication is facilitated by a traditional organ, Kpavi, which is a framework for collegiality, participation, and representation from the people. Though male-dominated, Ewe leadership is open to youth leadership and a substantial growing female leadership with a special focus on female development and emancipation. Data also pointed at critical changes, compelling chiefs to derive their respect and worth from pragmatist and utilitarian angles of instead of from its institutionality. Drawing from the data, suggestions are offered regarding the integration of theory (agapao and hope) and leadership in the construction of the Ewe integrative approach (Togbui, Mama, and Sohefia) keeping Kpavi as a way to claim important traditional aspects.