The running of the Lokoya government is not very different from that of modern governments. Although most of the laws, rules and conventions are not written, the different bodies carry out their functions as expected of them by the Monyomiji. The principles of the system are thus orally passed from generation to generation.
They pay attention to ancestral, family and clan fairies, achuhi, which have interest in the welfare and prosperity of the These spirits unify the people by communicating to them through their elders, Chiefs and Monyomiji. In the process of administering the tasks they implement the rules, laws and conventions under the supervision of the Monyomiji.
Our President is the Chief of the Rain He is enthroned and dethroned by the Monyomiji and is consulted on important matters of the day. His advice is sought before declaration of war or during, drought and famine. The executive body of the Lokoya government is made up of the Monyqmiji Nahu selected by each camp and the traditional Chiefs. There are also the middle Monyomiji Hothohiji
Those who follow them and make the third level of Monyomiji are called the Nyarhalu.They are the effective soldiers. An initiated member of the Monyomiji, abongoro, becomes a “member of Parliament”; As already seen, the Monyomiji are blessed by the Chief of the Rain,who confirms them by tying the anyamolon on their arms. Their period in assembly and government is usually 12 - 20 years.
The Lokoya parliamentary system of government is different from what many modern African governments have inherited from the Western World. First of all, there are no official, institutionalized ‘opposition parties.’ Representation in the Monyomiji
parliament is by the natural process of elimination through ageing or lack of confidence due to the inefficiency of the ruling government. The Monyomiji who have been initiated are the members of parliament. This means that decision-making is not polarized along party lines either.
Calling a Session When the session for seating is called by the alarm drum, afaluho, the Monyomiji run to the arek ,open plain. They carry with them spears and clubs They march towards the tree where such meetings are held They display a few mock attacks before one of the senior Monyomiji leads them to sit under the tree. A senor Monyomiji from the camp where the alarm originated then gets up and makes another mock attack, assisted by some other Monyomiji. He then calls for order, where upon the over-all Monyomiji spokesman jumps up and reinforces the order The senior Monyomiji explains the issues and problems for the alarm. The spokesman interprets this, putting it in a table rhetorical language. The debate is then open to all, being conducted in a cool, orderly manner as one Monyomiji after another rises to speak, standing with his spear in hand. The spear is not for aggression. It is a sign of serious debate. Anyone is free to speak for or against the issue. When a point is made,
the Monyomiji show their appreciation by making a mock charge, alyahio .After having exhausted the debate one of the eldest Monyomiji gets up to summarize the issues. Agreement is by consensus, rather than a straight vote. The consensus is final because everyone has the welfare of the village at heart. All are ready to defend the people or provide social services for them without much controversy. Thereafter everyone gets up, performs the mock attack, then marches to the thuma courtyard to dance. After two to three songs they all disperse to return to their respective camps to implement the decisions, resolutions, or laws passed. Opposition is thus handled from within and often the differences are harmoniously accommodated without bitterness or fighting. The Lokoya participatory democracy is, therefore, the freedom to debate openly either for or against. This is acceptable to the people as a good method of participation in the political process of the village.
The Monyomiji is in recess when the afaluho is not called, but mini-parliaments are held in the camps. The Monyomiji are in session, discussing important village issues like drought, war, fighting amongst
the camps and an attack by wild beasts. When the afaluho has been called the Ohobwore, or Chith, come first, followed by all the camp members of the village marching in, trooping the colour.
1-The Monyomiji Nahu
This is the top ‘cabinet’. It is formed by the Monyomiji most senior in age. In fact they control the affairs of the government. They determine and plan how to execute policies. Above all, they coordinate the activities of the Chief Priests to achieve the best results in the village annually. When a decision is reached, either during the afaluho, the open parliament, or in an emergency session, it is accepted without opposition and those who defy are fined and the fines are collected instantly by the Monyomiji.
As spokesman for the Monyomiji he is the equivalent of the modern Information Minister. He is cabinet member, spokesman and messenger of the Monyomiji Nahu appointed by the Monyomiji. He makes cabinet releases to the Monyomiji and the camps, obandak. He also does the work of the speaker by keeping order during meetings and when marching. If there is noise or any disorder he jumps up with his spear held tightlyin his hand.
In so doing he calls for calmness and silence. When Monyomiji march the anyipura, he keeps order and calls them to respond actively to the marching song sung by him or by another person. In Monyomiji dancing ceremonies, or sittings he calls for order whenever some important message is to be delivered. He is capable of comprehending matters and using appropriate language and approaches in the management of the camps.
3. Ohobolok Hamiji
These are the Chief Priests. They have their different functions to perform which are handed over by their grand-ancestors. They are responsible to, and execute the policies and directives of the Monyomiji.
4. Obali Monyomiji
Each camp, obali, has a ruling clique known as the Obali lo Monyomiji. They are answerable to the Monyomiji Nahu. They implement decisions in their respective camps. The local olongololier of each group informs their camp of any decisions passed by the Monyomiji.
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