There are a variety of ways in Hausa golf-club to resolve conflicts. And, all of these remedies involve psycheal power in one way or another. In other words, in this society, if one enters into conflict, over convey, for example, as is the case here, one has to seem on ones affiliate, and, if one has fewer and/or weaker associate than the person with whom one enters into conflict, than one is likely to loose that conflict. In the supposed case that follows, powerful people especially the village power pointmen or maigari, the sous prefets or government representatives, and the sarki, all play important roles.
In this case, Musa, the head of a large household needed additional land and was determined to get it. So, he took over an abandoned demesne that was not being used and he and his family began to work it, claiming it as his own. The conflict arose because another villager, Iliya, came and told Musa that the land was his, thus turn up a major land dispute between these both parties. After each of the two parties summoned the assistance of their major allies or potential allies, Musa won the dispute because his allies were more powerful than the social and political power that was brought to run by Iliya.
Iliya went straight to the Sarki who had been his fathers ubangida (patron), pleading with him to affirm Iliyas right to the field, and to reconstruct Musa stop farming his land. The Sarki said that he would need the matter. According to Robinson, political relationships in pre-colonial Gobir operated according to principles of hierarchical authority, free-enterprise(a) office seeking, and institutionalized reciprocal obligations. And, what is more, these principles and power structure survive, to some(a) extent, until today, to the extent to which power is still exercised...
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