NIGERIA PEOPLES AND CULTURE

(GST 103) LECTURE MATERIALS

BY

USMAN ISAH NDASHIRU A. Ph D

Department of General Studies, Federal University of Technology, Minna

INTRODUCTION
GST103: Nigerian Peoples and Culture is a one-semester 2-credit unit course. It is made up of

14 units which treat the Nigerian's perception of his world, culture areas of Nigeria and their

characteristics, evolution of Nigeria as a political unit, concept of functional education, social

justice, individual and national development, norms and values and moral obligations of

citizens. There are no compulsory pre-requisites for this course. The course guide tells you

briefly what the course is all about, what you are expected to know in each unit, what course

materials you will be using and how you can work your way through these materials. It also

emphasizes the need for tutor-marked assignments.

WHAT YOU WILL LEARN IN THIS COURSE The overall aim of GST103: Nigerian

Peoples and Culture is to introduce you to the history of traditional Nigerian peoples and

culture. This course also attempts to trace the pre-colonial history and the culture areas of

Nigeria and the evolution of the country as a political unit. This course will also teach you how

to analyze and understand people's cultures from a historical, sociological and anthropological

angle.

Thus, your understanding of Nigerian peoples and culture will equip you, not only to have a

sound knowledge of Nigeria, but also to teach other people too.

COURSE AIMS

The major aim of this course is to help you understand and have a sound knowledge of the

traditional Nigerian peoples and culture. This will be achieved by:

• Introducing you to the traditional Southern and Northern Nigerian peoples and culture;

• Helping you understand the evolution of Nigeria as a political unit;

• Highlighting some major culture areas of Nigeria;

• Analyzing the impact of Western education on national development in Nigeria; and

• Helping you understand the concepts of functional education, • national economy, and social

justice in Nigeria.

COURSE OBJECTIVES

To achieve the aims set out above, there are set overall objectives. In addition, each unit also

has specific objectives. The unit objectives are always included at the beginning of a unit. You

should read them before you start working through the unit; you may want to refer to them

during your study of the unit to check on your progress. You should always look at unit

objectives after completing a unit. In this way you will be surer of having done what was

required of you in the unit. Stated below are the wider objectives of this course as a whole. By

meeting these objectives, you should have achieved the aims of the course as a whole. On

successful completion of the course, you should be able to:

• Have a sound knowledge of the traditional Nigerian peoples and culture;

• Discuss the culture areas of Nigeria and their characteristics;

• Analyze the impact of Western education on national development in Nigeria; and

• Explain the evolution of Nigeria as a political unit

ASSESSMENT

There are two aspects to the assessment of the course: One is the tutor-marked assignments;

and the other is a written examination. In tackling the assignments, you are expected to apply

the information and knowledge acquired in this course.

WORKING THROUGH THIS COURSE

To complete this course, you are required to read the study units, read recommended books and

read other materials. Each unit contains self- assessment exercises, and at some points in the

course you will be required to submit assignments for assessment. Below you will find listed

all the components of the course and what you have to do.

COURSE MATERIALS Major components of the course are:

1. Course Guide

2. Study Units

3. Textbooks

4. Assignment File

5. Presentation Schedule

CONTENTS PAGE

Module

Unit 1 The Peoples of Southern Nigeria and Their Culture in Pre-Colonial Times Part I

Unit 2 The Peoples of Southern Nigeria and Their Culture in Pre-Colonial Times Part II

Unit 3 The Peoples of Northern Nigeria and Their Culture in Pre-Colonial Times

Unit4. The Peoples of Northern Nigeria and Their Culture in Pre-Colonial Times

Unit 5. The Dynamics of the Evolution of Nigeria as a Political Unit

STUDY UNITS There are fourteen study units in this course as follows:

Module 1
Unit 1 The Peoples of Southern Nigeria and their Culture in Pre- colonial Times Part I

Unit 2 The Peoples of Southern Nigeria and their Culture in Pre-colonial Times Part II

Unit 3 The Peoples of Northern Nigeria and their Culture in Pre-colonial Times Part I

Unit 4 The Peoples of Northern Nigeria and their Culture in Pre- colonial Times Part II

Unit 5 The Dynamics of the evolution of Nigeria as a political unit

Module 2

Unit 1 The Culture Area of Niger Delta Region of Nigeria

Unit 2 The Culture Area of the Rain Forest Region of Nigeria

Unit 3 The Culture Area of Guinea Savanna Region of Nigeria

Unit 4 The Culture Area of the Sudan Savanna Region of Nigeria

Module 3

Unit 1 A Historical Analysis of Education and National Development in Nigeria

Unit 2 A Historical Analysis of Economy and National Development in Nigeria

Unit 3 A Historical Analysis of Religion and National Development in Nigeria

Unit 4 A Historical Analysis of Moral and Socio-political Rights of Citizens in Nigeria

Unit 5 A Historical Analysis of Social Justice and National Development in Nigeria

The first four units will give you knowledge of the traditional Southern and Northern Nigerian
peoples and culture. The next four units analyze the different culture areas of Nigeria. The ninth
unit deals specifically with the evolution of Nigeria as a political unit. The last five units discuss
and analyze the norms, values, the impact of Western education and addresses the historical
perspectives of education, economy, religion, social justice and moral rights of citizens of
Nigeria

TEXTBOOKS AND REFERENCES These textbooks are recommended.

The first one is compulsory for this course.

Nzemeke, A.D. and E.O. Erhagbe. (2002). Nigerian Peoples and Culture (2nd ed.). Benin City:
University of Benin Press.
Crowder, M. and G. Abdullahi. (1977). Nigeria: An Introduction to its History. Lagos:
Longman
Nig. Plc.
Fafunwa, A.B. (1974). History of Education in Nigeria.
Nnoli, Okwudiba. (1978). Ethnic Politics in Nigeria. Enugu: Fourth Dimension Publishers.
Onwuejeogwu, M.A. (2000). African Civilizations: Origin, Growth and Development. Lagos:
Uto Publications.
Ugowe, C.O.O. (1995). The Nigerian Legacy: A Handbook of a Black African Culture and
Civilization. Lagos: Hugo Books.

TUTOR-MARKED ASSIGNMENT

There are fourteen tutor-marked assignments in this course. You need to submit all the
assignments. The best four (i.e. the highest four of the fourteen scores) will be counted. The
total marks for the best four (4) assignments will be 30% of your total course mark.

Assignment questions for the units in this course are contained in the Assignment File. You
should be able to complete your assignments from the information and materials contained in
your set textbooks, reading and study units. However, you are advised to use other references
to broaden your viewpoint and provide a deeper understanding of the subject.

Unit Title of Work Week’s Activity Assessment (end of

unit)
Course Guide
1 The Peoples of 1 Assessment 1
Southern Nigeria and
their Culture in Pre-
colonial Times Part I
2 The Peoples of 2 Assessment 2
Southern Nigeria
Culture in Pre-
colonial Times Part II
3 The Peoples of 3 Assessment 3
Northern Nigeria and
their Culture in Pre-
colonial Times Part I
4 The Peoples of 4 Assessment 4
Northern Nigeria and
their Culture in Pre-
colonial Times Part Ii
5 The Dynamics of the 5 Assessment 5
Evolution of Nigeria
as a Political Unit
6 The Culture Area of 6 Assessment 6
Niger Delta Region
of Nigeria
7 The Culture Area of 7 Assessment 7
the Rain Forest
Region of Nigeria
 8 The Culture Area of 8 Assessment 8
Guinea Savanna
Region of Nigeria
9 The Culture Area of 9 Assessment 9
the Sudan Savanna of
Nigeria
10 A Historical Analysis 10 Assessment 10
of Education and
National
Development in
Nigeria
11 A Historical Analysis 11 Assessment 11
of Economy and
National
Development in
Nigeria
12 A Historical Analysis 12 Assessment 12
of Religion and
National
Development in
Nigeria
13 A Historical Analysis 13 Assessment 13
of Moral and Socio-
Political Rights of
Citizens in Nigeria
14 A Historical Analysis 14 Assessment 14
of Social Justice and
National
Development in
Nigeria
15 15

MODULE 1 Introduction This module is made up of five (05) study units [see below].
However, you should always bear in mind that although the study units are autonomous, they
are interconnected as well. The overall aim/purpose of this first module is to introduce you to
the knowledge of Nigerian peoples and their cultures particularly in pre-colonial times. Thus,
this module will focus on three (03) particular points namely:

• The history of the peoples of Southern Nigeria and their culture.

• The history of the peoples of Northern Nigeria and their culture.

• The study of the dynamics of the evolution of Nigeria as a political unit.

Unit 1 The Peoples of Southern Nigeria and their Culture in Pre-Colonial Times Part I
Unit 2 The Peoples of Southern Nigeria and their Culture in Pre-Colonial Times Part II

Unit 3 The Peoples of Northern Nigeria and their Culture in Pre-Colonial Times Part I

Unit 4 The Peoples of Northern Nigeria and their Culture in Pre-Colonial Times Part II

Unit 5 The Dynamics of The Evolution of Nigeria as a Political Unit

UNIT 1

THE PEOPLES OF SOUTHERN NIGERIAN AND THEIR CULTURE IN PRE-COLONIAL

TIMES [PART I]

CONTENTS

1.0 Introduction

2.0 Objectives

3.0 Main Content

3.1 Major Ethnic Groups of Southern Nigeria

3.2 The Yoruba

3.2.1 Origins of the Yoruba

3.2.2 The Socio-Political Organization of the Yoruba

3.3 The Bini

3.3.1 Origins of the Bini

3.3.2 The Socio-Political Organization of the Bini

3.4 The Igbo

3.4.1 Origins of the Igbo

3.4.2 The Socio-Political Organization of the Igbo

4.0 Conclusion

5.0 Summary

6.0 Tutor-Marked Assignment

7.0 References/Further Reading

1.0 INTRODUCTION
 Nigerian Peoples and Culture is a very interesting and exciting study. It is one of the best
channels that will help you have a sound knowledge and understanding of Nigeria and its
peoples especially in pre-colonial times. These are the Yoruba, the Bini and the Igbo.

2.0 OBJECTIVES

At end of this unit, you should be able to:

• know who the Yoruba

• know who the Bini

• know who the Igbo

• discuss their origins

• understand their culture or way of life

• understand their socio-political organization

• know the similarities and dissimilarities among them.

3.0 MAIN CONTENT

3.1 Major Ethnic Groups of Southern Nigeria We can identify among several others, at least
six (06) major ethnic groups in Southern Nigeria. These are the Yoruba, the Bini, the Igbo, the
Itsekiri, the Urhobo and the Ijaw. However, the first three are our main concern in this unit.

SELF-ASSESSMENT EXERCISE

Who are the major ethnic groups of southern Nigeria that you know? 3.2 The Yoruba In a
nutshell, the Yoruba can be described as one of the major ethnic groups in Southern Nigeria.
Of course, several members of the Yoruba race can be found everywhere around the globe. But
the majority of

them are found in some Western and Central States of Nigeria stretching across Oyo, Osun,
Ogun, Ondo, Lagos, Kwara and Kogi. They practice both Islam and Christianity but most of
them are still traditionalist to the core. The Yoruba ethnic group is believed to have come into
existence between 2000-1000 BC.

SELF-ASSESSMENT EXERCISE Use your own words to describe who the Yoruba are

3.2.1 Origins of the Yoruba Till today, the history of the origins of the Yoruba people remains
controversial. The Yoruba, as an ethnic group still holds many versions about its origins.

• Rev. Samuel Johnson’s Version

In his book, History of the Yoruba (1950), Johnson traces the origin of the Yoruba to the
“East”. According to him, the Yoruba originally came from the North-Eastern area of Africa.
The similarities between the cultures of the Yoruba and the Egyptians in terms of religious
observances, works of arts, burial and other traditional practices are enough evidence. It is from
Egypt, after several years of journey that the Yoruba finally settled in Ile-Ife in Nigeria.
Oduduwa is believed to be the first leader that led the Yoruba to Ile-Ife and subsequently sent
his sons and grandsons to found other Yoruba kingdoms. Johnson’s conclusion is worth
recalling: That the Yoruba came originally from the East, there cannot be the slightest doubt
as their habits, manner and customs, etc., all go to prove. With them the East is Mecca and
Mecca is the East. Having strong affinities with the east looming so largely in their imagination,
everything that comes from the east with them comes from Mecca, and hence it is natural to
present themselves as having hailed originally from that city.

• The Oke Oramfe’s Version Oke Oramfe is located in Ile-Ife. It is believed to be the centre
from which the world was created. In their paper Yorubaland up to 1800, Akinjogbin &
Ayandele (1980) give us a full picture of what Oke Oramfe’s version is all about. According
to the legend, there was a period when the world was covered by water. The Almighty God
then decided to send some of his messengers to the world and they included Obatala or Orisa
Nla or Orisa Alase [as the leader] and sixteen Oye [immortals]. They were given fives pieces
of iron, a lump of earth tied to a white piece of cloth, and a cockerel. Somewhere on their way
to the world, the leader, Obatala, got drunk with palm wine. Oduduwa seized the symbol of
authority from him and eventually led the party to the world. The site on which they landed is
traditionally known as Oke Oramfe in Ile-Ife. On arrival at the site, Oduduwa set down the five
pieces of iron and placed the lump of earth on them. The cockerel then spread its toes on the
earth. Consequently, the earth was formed and Oduduwa thus became the ruler. It was from
this base (Ife) that he extended his authorities to other Yoruba towns and villages.

SELF-ASSESSMENT EXERCISE “The origin of the Yoruba ethnic group is still

controversial”. Discuss.

The Socio-Political Organization of the Yoruba Oyo is best known as the major kingdom that
eventually emerged as an empire in Yorubaland. Various traditions believe that Oyo was
founded by Oranmiyan, the son of Oduduwa, who is also credited with establishing the present
Benin monarchy. Oyo Empire was founded in the middle of the fifteen century. A century later,
it became very powerful and prosperous, extending its authority as far as Dahomey.

∗ The Alaafin Administration Oyo Empire was very unique and exceptional in its system of
government. For instance, in the sixteenth century, Oyo was one of the rare empires that had
in-built checks and balances, and, this contributed to its stability for centuries. The Alaafin was
the head of the empire, and was resident in the capital. He was also regarded as “Lord of many
lands”. The Alaafin was assisted in his administration by a retinue of officials made up of
priests, officials and eunuchs. He had a well organized court as well. Theoretically, the Alaafin
was the fountain of authority and was therefore regarded as the “companion of the gods”.
Sometimes, he had an autocratic tendency, but in practice, his powers were often limited and
regulated by the Oyomesi, a council of seven members headed by Bashorun who acted as the
prime minister. The members of Oyomesi were king makers as well. At the demise of the
Alaafin, they were the ones to select his successor. The Oyomesi also had the power to remove
any Alaafin especially when he appeared dictatorial or transgressed the laws of the land.
Usually the deposed Alaafin was expected to commit suicide.

The Ogboni Cult’s Administration

Apart from the Alaafin cabinet, members of the Oyomesi cult constituted another arm of
government. It was a very powerful cult. It was composed of free and prominent members of
the society as well as members of the Oyomesi. The Ogboni cult had a very vital position in
Yoruba society. It played a mediatory role in any conflict between the Oyomesi and the Alaafin.
It was a kind of counter power to the Oyomesi as well.

The Army

The Army was another arm of government in traditional Yoruba society. It was very organized.
Its head was conferred with the coveted title of Are-Ona-Kankanfo. It was made up of infantry
and calvary. The AreOna-Kankanfo was expected to live outside the capital. The Army was
credited with performing important functions which included stability of the empire,
expansion, as well as keeping dissident territories in check. Oyo Empire also had provincial
governments. They were modelled after the central government. They were administered by
princes, minor kings and baales [provincial governors]. All of them were subject to the
overlordship of the Alaafin. The provincial governments enjoyed considerable autonomy. But
the Alaafin had personal agents, Ilari, all over the provinces. The Alaafin used the Bere annual
festival periods to acknowledge the renewal of allegiance of the provincial governors to him.

SELF-ASSESSMENT EXERCISE

Discuss the socio-political organization of the traditional Yoruba

3.3 The Bini

It is obvious that the Bini, more than any other ethnic group, have played major roles in the
history of Nigeria. For instance, the Bini were the first to be visited by the Europeans as early
as 1472 A.D. According to Hodgkin the second half of the fifteenth century witnessed the
arrival of the first Europeans to Benin. For instance, a Portuguese, Ruy de Sequeira, arrived
during Ewuare’s reign in 1472 while Alfonso de Aviero arrived during Ozolua’s reign in 1484.
The Benin Kingdom was also the first in the West Coast of Africa to exchange ambassadors
with a major European power, the Portuguese. This was between 1481 and 1504.

SELF-ASSESSMENT EXERCISE

Who are the Bini people?

3.3.1 Origins of Benin Kingdom

The Egharevba’s Version

Just as other Nigerian peoples, the Bini have various traditions of origin. Egharevba (1968) for
instance, claims that the Bini people emigrated from Egypt and in the course of their journey
southward, settled at Ile-Ife before finally arriving at their present location.

Igbafe’s Version

Another tradition has it that the Bini peoples have been living in the area “from the very
beginning”. According to Bini mythology, Bini was the youngest child of Osanobua [the High
God]. He and his brothers, who included the king of Ife, were sent to live in the world. They
were asked by the High God to take whatever they wanted along with them to the world. While
others chose wealth, magical skills and material wellbeing, the youngest on the advice of a
bird, chose a snail shell. On arrival, they found that the world was covered by water. Following
instruction from the bird, the youngest child over-turned the snail shell, whereupon sand poured
out of it and covered a large part of the water to form land. Thus, the first ruler of Bini became
the owner of the land. Land made him powerful and wealthy as he had to sell portions of it to
his elder brothers who then became his subjects.

Ogiso’s Version

The first period of pre-colonial Bini history is known as the Ogiso era. This is because their
rulers were the Ogisos, which means “kings of the sky”. The first Ogiso was known as Igbodo.
He was succeeded by Ere who is credited with forming the guild system and laying solid
foundation for the kingdom. Ere was succeeded by Orire, who himself was succeeded by a
number of Ogisos among whom were women. The last Ogiso was Owodo. History tells us that
Owodo was the one that clashed with the nobles and eventually became a victim of intrigues
of his wives. This led to the banishment of his only son and heir apparent, Ekaladeran.
Ekaladeran founded Ughoton, a port-town in Benin. He later moved to Ife through Erua, where
he spent the rest of his life. Many years later, because of a serious political crisis in Benin, the
nobles sent for him to come back and rule over them. But it was too late. Ekaladeran was very
old anddecided to send his youngest son Oranmiyan [Omonoyan = pampered child] who came
and established the Eweka dynasty.

With the end of Ogiso dynasty, Benin went through a period of interregnum during which the
elders established a form of republican government headed by Evian who eventually attempted
to usurp the throne by nominating his son Ogiamen to succeed him. However, as Evian was
not an Ogiso, the Benin people rejected his son Ogiamen. This situation led to a serious political
crisis in the Bini Kingdom. During the crisis, two factions emerged: 1) the pro-monarchy and
2) the pro-Ogiamen [also known as Republicans]. This stalemate forced the elders to send a
delegation to the Ooni of Ife requesting him to send somebody to Benin to rule over them. The
request was granted and Oranmiyan, one of the Ooni’s sons, was sent to rule the Benin people.
But on his arrival to Benin Kingdom, Oranmiyan found the Bini people ungovernable. So, he
decided to go back to Ife. However, on his way back, history tells us that Oranmiyan had an
affair with a Bini woman, the daughter of Enogie of Ego-Erinmwinda. The woman became
pregnant and eventually gave birth to a child who later became Eweka I. He is credited with
establishing the present Bini dynasty.
A recent version of this episode by some Bini elites maintains that Oranmiyan, who came from
Ife to establish the present monarchy, was a Bini prince. According to them, Oranmiyan was
the son of Ekaladeran who had earlier been banished from Benin and who subsequently settled
at Ile-Ife and eventually became the ruler, Oduduwa. Before Oranmiyan got back to Ife, he said
of the Bini kingdom: “the country is a land of vexation, Ile-Ibinu, and only a child born, trained
and educated in the arts and mysteries of the land could reign over the people”. It was this son
of Oranmiyan born by a Bini woman who was subsequently “trained and educated in the arts
and mysteries of the land” that eventually ascended the throne with the name Eweka I. Eweka
I thus became the first Oba of Benin and his dynasty still reigns in Benin till today. The overall
position of the Bini elites is that although Oranmiyan came from Ile-Ife, the monarchy which
he established is indigenous to the Bini because he [Oranmiyan] was the son of a Benin prince,
and his son, Eweka I, was conceived, born and brought up in Benin. There is no doubt that to
them, the present monarchy is indigenous to the Bini. But more research is still needed to
ascertain the veracity of this version. Coincidentally, Eweka I had a long and glorious reign.
He had many children who were sent to villages as Enogies.

SELF-ASSESSMENT EXERCISE

Discuss the origins of the Bini people.

3.3.2 The Socio-Political Organization of the Bini

As earlier mentioned, the Bini kingdom was the first in the West Coast of Africa to exchange
ambassadors with a major European power. This was between 1481 and 1504. At that time, the
Bini kingdom was already socio-politically well organized. This is what Hodgkin (1975) who
visited Benin in 1604 declared: “the town seems to be very great. When you enter into it, you
go into a great broad street, not paved, which seems to be seven to eight times broader than the
Warmoes Street in Amsterdam….” Bini kingdom had a unique political system, which centered
on the Oba. He was the head of the kingdom and succession to the throne was by primogeniture,
that is, the first surviving son succeeded his father. To Hodgkin, “the Oba was not only the
civil head of state; he was also the religious head as well. He was in fact regarded as a divine
person who, in himself, summed up the whole of the race… In him dwelt the divine spirit
passed on to him from his forebears” (Hodgkin, 1975). The Bini society was classified into two
distinct classes: 1) the nobility [Adesotu], and 2) the commoner [Ighiotu]. The nobility was
organized into three [03] groups of title holders:

• The Uzama

• The Eghaevbo n’ Ogbe [palace chiefs] and

• The Eghaevbo n’ ore [town chiefs]

The ordinary people too, most especially those within the city, were organized into a number
of guilds. The guilds were professional groups of the common people. There were a number of
them such as those of the carvers, brass-workers, blacksmiths, doctors, butchers, etc. These
guilds, most especially those that lived in defined quarters in the kingdom, had a system of
administration which was the same as that of the villages.
SELF-ASSESSMENT EXERCISE

Discuss the socio-political organization of the traditional Bini kingdom.

3.4 The Igbo

The Igbo people are best known for their segmentary or acephalous way of life. This is because
from the ancient times, they had no centralized states. Consequently, they operated a kind of
government without kings. The Igbo are grouped into five sub-cultures:

• The Igbo of the eastern Nigeria

• The Igbo of the South-eastern Nigeria

• The Igbo of the North-eastern Nigeria

• The Western Igbo and

• The Northern Igbo

Generally, the Igbo are predominantly farmers and traders. Despite some cultural diversity
among them, they do share a common basic culture in their language with a cluster of dialects
that are mutually intelligible. They also share a common political system based on
decentralization of power and delegation of authority exercised by the holders of the staff of
authority, the Ofo.

SELF-ASSESSMENT EXERCISE

1. Use your own words to characterize the Igbo people.

2. How many sub-cultures exist in Igbo society?

3.4.1 Origins of the Igbo The origin of the Igbo people is as controversial as that of the Yoruba
and the Bini. There are so many versions and it is very difficult to say which is the most
acceptable.

• The Middle East Version Some believe that the Igbo peoples migrated to their present location
from either the North or the Middle-east.

• The Igboland Centred Version Others believe that the Igbo people had been in their present
abode from the beginning. Therefore, Igboland is the original homeland.

• The Nri Version Professor M.A. Onwuejeogwu (2000) regards the Nri version as the only
authentic version of origin in existence in the oral tradition of the Igbo. According to Nri
version, the ancestor of the Igbo, Eri, descended from the sky and sailed down the River
Anambra. When he arrived at Aguleri, their own and settled with them. As their population
increased, some groups migrated to other parts of Igboland to establish their own settlements.

• The Awka or Orlu Version Another tradition considered Awka or Orlu towns as the center of
origin of the Igbo from where they dispersed to other areas.

• The Idah Version Some groups such as the Umunri claim to have migrated to their present
location from Idah.

• The Benin Version The Onitsha and the Igbo on the other side of the River Niger [Delta
Igbo], claim Benin origin.

• The Israeli Version One of the most popular versions of the migratory stories of origin of the
Igbo people is the one that points to Israel. This assumption is based on the so-called similarities
between the cultures of the Igbo and the ancient Hebrew. Some Igbo scholars consider
themselves as off-shoots of the lost tribes of the Hebrews who migrated southward. You should
remember that the Igbo society has always been known as acephalous. Moreover, there were
very limited professional historians as at that period. There were no equivalents of Oba, and
Alaafin or of palaces over most parts of Igboland. This is why it is very difficult to reconcile
all these various versions.

SELF-ASSESSMENT EXERCISE

1. Discuss the Igbo origins.

2. Unlike the Yoruba and Bini, why are the versions of the origin of the Igbo more difficult to
reconcile?

3.4.2

The Socio-Political Organization of the Igbo Unlike other ethnic groups such as the Yoruba
and the Bini, the Igbo people did not build any strong centralized states. This is mainly because
Igbo society had always been fragmentary or acephalous. In traditional Igbo for instance, the
village was the centre of government.he met some autochthonous group of people who had no
living memory ofhis has been described as direct democracy. The village-centered
administration implied that every linkage for instance, including all male adults in the village,
participated in its political process.

• The Amala Oha You should always remember that the socio-political organization of the
traditional Igbo was fundamentally based either on the age grades or age and titled societies.
Amala Oha was therefore a form of general assembly in traditional Igbo society. All the male
adult members usually met in this assembly to perform legislative functions. In ancient times,
the Amala Oha’s meetings were held in the open village square. All the decisions taken during
those meetings were absolute and final. As a democratic society, the life of every individual
was highly respected. More so, the recognition of an individual in the society was based on
individual capability and age rather than family background. The elders formed the core of
village administration. They were highly respected accordingly. Hardworking and wealthy
individuals were respected and given important responsibilities in the society as well. The
youth, middle age or able bodied men and elders constituted age-sets or age groups. You should
remember that each age-set had its own special rights, duties, obligations and responsibilities
in matters affecting the village.

SELF-ASSESSMENT EXERCISE 1. What do you understand by a segmentary or acephalous

society? 2. The Igbo traditional society has been described as direct democracy. Why?

4.0 CONCLUSION

This unit has dealt with the Southern Nigeria peoples and their cultures particularly in pre-
colonial times. The Yoruba, the Bini and the Igbo have been the main focus. It should be clear
to you now that there is a kind of cultural shift from what happened to the traditional Yoruba,
Bini and Igbo to what we witness today.

5.0 SUMMARY

In this unit, I introduced you to the Southern Nigerian peoples and their cultures in pre-colonial
times. I discussed and analyzed the first three major ethnic groups of the Southern Nigeria: the
Yoruba, the Bini and the Igbo. Therefore, at the end of this unit you are expected to be able to:

• identify the Yoruba

• identify the Bini

• identify the Igbo

• discuss the origins of these Nigerian peoples.

• explain their traditional culture or way of life.

• explain their traditional socio-political organizations.

• identify the similarities and dissimilarities among them etc.

6.0 TUTOR-MARKED ASSIGNMENT

1. What do you know about the traditional Yoruba, Bini and Igbo peoples and cultures?

2. Discuss any similarity and dissimilarity among them.

7.0 REFERENCES/FURTHER READING

Afigbo, A. E. (1980). “Igboland before 1800”. In Obaro Ikime, ed. Groundwork of

Nigerian History. Ibadan: Heinemann Educational Books.

Akinjogbin, I. A. and E.A. Ayandele. (1980). “Yorubaland Up to 1800”. In Obaro

Ikime, Ed. Groundwork of Nigerian History. Ibadan: Heinemann Educational Books.
Egharevba, J. U. (1960). A Short History of Benin. Ibadan: Ibadan University Press.

Hodgkin, T. (1975). Nigerian Perspective. London: Oxford University Press.

Igbafe, P.A. “Benin in the Pre-Colonial Era”. Tarik, Vol.5 No.1 (1974).

Johnson, S. (1950). History of the Yorubas. Lagos: C.M.S.

Nzemeke, A.D. and Erhagbe, E.O. (2002). (eds). Nigerian Peoples and Cultures (2nd Edition).
Benin City: University of Benin.

Onwuejegwu, M.A. (2000). African Civilizations: Origin, Growth and Development.

Lagos: Uto Publications.

UNIT 2 THE PEOPLES OF SOUTHERN NIGERIA AND THEIR CULTURE IN PRE-

COLONIAL TIMES (PART II)

CONTENTS

1.0 Introduction

2.0 Objectives

3.0 Main Content

3.1 The Itsekiri

3.1.1 Origin of the Itsekiri People

3.1.2 The Socio-Political Organization of the Itsekiri People

3.2 The Urhobo

3.2.1 Origin of the Urhobo People

3.2.2 The Socio-Political Organization of the Urhobo People

3.3 The Ijaw

3.3.1 Origin of the Ijaw People

3.2.2 The Socio-Political Organization of the Ijaw People

4.0 Conclusion

5.0 Summary

6.0 Tutor-Marked Assignment

7.0 References/Further Reading

1.0 INTRODUCTION This unit is the prolongation of the preceding one. Remember we are
still discussing the People of Southern Nigeria and their Culture in Pre-Colonial times. In Unit
1, we dealt with the first three (03) major ethnic groups of Southern Nigeria. This present unit
focuses on the last three (03) major ethnic groups of Southern Nigeria. These are: the Itsekiri,
the Urhobo and the Ijaw. 2.0 OBJECTIVES At the end of this unit, you should be able to: •
identify the Itsekiri • identify the Urhobo • identify the Ijaw • discuss their origin • explain their
culture or way of life • identify the similarities and dissimilarities among them.

3.0 MAIN CONTENT

3.1 The Itsekiri

3.1.1 Origin of the Itsekiri People Iginuwa is known as the man through whom the kingdom of
Itsekiri is said to have been established. History tells us that Iginuwa was the son and heir
apparent of Oba Olua of Benin in about 1473. You should remember that unlike the Yoruba,
Bini and Igbo peoples, the Itsekiri do not have many versions of their origin. According to the
Itsekiri tradition, Iginuwa at a time wrongly advised his father on a particular issue. The advice
was so disastrous that Iginuwa became very unpopular to the extent that his people vowed
never to let him succeed his father. When his father, Oba Olua, noticed the seriousness of the
anger of his people against his son, he decided to arrange a kingdom outside Benin for him.
This was according to him, the best way to avoid problems in his kingdom. According to the
tradition, Iginuwa was then sent with some chiefs and servants to an area by the sea to establish
a kingdom of his own. On his arrival, Iginuwa met with some Ijaws who took him along with
his followers by canoe to an Island where they finally settled. To most of the Itsekiri, this
settlement is known as Itsekiri Kingdom till today.

SELF-ASSESSMENT EXERCISE Discuss the Origin of the Itsekiri Kingdom.

3.1.2 The Socio-Political Organization of the Itsekiri People

The Kingdom Iginuwa founded was made up and is still made up of the Itsekiri, Ijaw and a
good number of other elements. Ode Itsekiri is the capital. Other settlements such as the
Forcados, Escravos and Benin Rivers surround the capital. The socio-political organization of
the Itsekiri people was very close to that of Benin Kingdom. The Palace and titles for instance
were modeled after that of Benin Kingdom. But in the Itsekiri case, the Kingdom was ruled
rather by the Olu. He alone presided over a council known as Ojoye which was made up of
seven nobles or title holders. The Olu combined in himself spiritual and temporal powers.

SELF-ASSESSMENT EXERCISE
The Socio- political organization of the Itsekiri Kingdom was similar to that of the Benin
Kingdom. Discuss.

3.2 The Urhobo

3.2.1 Origin of the Urhobo People Unlike the Itsekiri, the Urhobo people have more than one
version of their Origins.

• Ughelli, Aghara and Ogo Version According to Ughelli, Aghara and Ogo, the Urhobo people
originated from the Ijaw. To them, it is very difficult, if not impossible to culturally and
historically differentiate the Urhobo from the Ijaw.

• Uwherun, Abraka, Agbon, Oogun and Olomu Version To Uwherun, Abraka, Agbon, Oogun,
Olomu and many others, the Urhobo people are the product of the Benin immigrants.
According to them, it is very difficult if not impossible to historically and culturally
differentiate the Urhobo people from the Bini. SELF-ASSESSMENT EXERCISE Use your
own words to discuss the origin of the Urhobo People.

3.2.2 The Socio-Political Organization of the Urhobo People Just like the Itsekiri, the Urhobo
people are found in the Niger Delta region. However, unlike the Itsekiri, the Urhobo are
fragmented and live in different places in the Niger Delta area. This may be the reason why the
Urhobo people, unlike the Itsekiri and Benin, have never established a single Kingdom. Socio-
politically speaking, each Urhobo Village had its own traditional institution headed by a ruler
(Ovie). Just like the Itsekiri, the socio-political organization of the Urhobo people was modeled
after that of Benin Kingdom. The Ovie for instance, had a court made of prominent individuals
and titleholders. Moreover, just like in Igboland, the adult male members of the Urhobo society
were divided into age sets corresponding with youth, middle age and elders. Of course, each
of the age sets performed specific duties in the societies.

SELF-ASSESSMENT EXERCISE Use your own words to discuss the socio-political

organization of the Urhobo People

3.3 The Ijaw

3.3.2 Origin Of the Ijaw People As one of the major ethnic groups in the Niger Delta region,
the Ijaw people share almost the same stories of origin with their Itsekiri and Urhobo
counterparts. That is to say there is no clear-cut demarcation on the history of the origin of the
Ijaw from that of the Itsekiri and Urhobo.

SELF-ASSESSMENT EXERCISE How can you characterize the origin of the Ijaw People?

3.3.2 The Socio-Political Organization of the Ijaw People Socio-politically speaking, the
traditional Ijaw did not develop any centralized system of government. For some scholars, this
might be so because the Ijaw were scattered in small fishing settlements in the creeks of the
River Niger. The “House System” characterized Ijaw societies. Ijaw people were traders
especially fishermen. The traditional major Ijaw states were Bonny, Kalabari, Ibrika, Opobo
and Brass-Nembe.
SELF-ASSESSMENT EXERCISE

“The Socio-political Organization of the traditional Ijaw was unique.” Why?

4.0 CONCLUSION

This unit has dealt also with the Southern Nigerian Peoples and Culture Specifically in Pre-
colonial times. The Itsekiri, the Urhobo and the Ijaw have been the main focus. It should be
clear to you by now that the Itsekiri, the Urhobo and the Ijaw people are located in the Niger
Delta region. You should also remember that although the Itsekiri, the Urhobo and the Ijaw
people have many things in common, they do have notable differences as well. It is also obvious
that there is a kind of sociocultural shift from what happened to the traditional Itsekiri, the
Urhobo and the Ijaw to what we witness today.

5.0 SUMMARY In this unit, I introduced you to the Part II of the peoples of southern Nigeria
and their culture in pre-colonial times. I discussed and analyzed the three last major ethnic
groups of the Southern Nigeria. That is, the Itsekiri, the Urhobo and the Ijaw. Therefore, at the
end of this unit you are expected to know:

• identify the Itsekiri

• identify the Urhobo

• identify the Ijaw

• discuss their origins

• explain their traditional culture or way of life

• explain their traditional/ social-political organization

• explain the similarities and dissimilarities among them.

6.0 TUTOR-MARKED ASSIGNMENT

1 Discuss the Origins of the traditional Itsekiri, Urhobo and Ijaw.

2 Although the Itsekiri, Urhobo and Ijaw are all from the Niger Delta area, discuss what
differentiates them.

7.0 REFERENCES/FURTHER READING

Ikime, Obaro (1980). “The People and Kingdoms of the Delta Province.” In Obaro Ikime, (ed.)
Groundwork of Nigeria History. Ibadan: Heinemann Educational Books.

Nzemeke, A.D and E.A. Erhagbe, (eds). (2002). Nigerian People and Cultures (2nd ed). Benin
City: University of Benin.

Onwuejeogwu, M.A. (2002). African Civilizations: Origin, Growth and Development. Lagos:
Uto Publications.
 UNIT 3

THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE-

COLONIAL TIMES (PART I) CONTENTS

1.0 Introduction

2.0 Objectives

3.0 Main Content

3.1 Major Ethnic Groups of Northern Nigeria

3.2 The Hausa 3.2.1 Origins of the Hausa

3.2.2 The Social-Political Organization of the Hausa

3.3 The Kanem-Bornu

3.3.1 Origins of the Kanem-Bornu

3.3.2 The Social-Political Organization of the Kanem- Bornu

3.4 The Nupe 3.4.1 The Social-Political Organization of the Nupe

4.0 Conclusion

5.0 Summary

6.0 Tutor-Marked Assignment

7.0 References/Further Reading

1.0 INTRODUCTION

This study unit introduces you to the Part I of the Peoples of Northern Nigeria and their
culture in pre-colonial times. It focuses on the first three major ethnic groups found in the
Northern Nigeria namely: the Hausa, the Kanem-Bornu and the Nupe.

2.0 OBJECTIVES

At the end of this unit, you should be able to:

• identify the Hausa • identify the Kanem-Bornu

• identify the Nupe • discuss their origins

• explain their socio-political organization

 • explain the similarities and dissimilarities among them.

3.0 MAIN CONTENT

3.1 Major Ethnic Groups of Northern Nigeria We can identify at least six (6) major
ethnic groups in Northern Nigeria. These are the Hausa, the Kanem-Bornu, the Nupe, the Igala,
the Jukun and the TIV. However, the first three ethic groups are the main concern of this study
unit.

SELF-ASSESSMENT EXERCISE Who are the major ethnic groups of Northern

Nigeria that you know?

3.2 The Hausa/Fulani People The Hausa people represent one of the important and
politically dominant groups in Northern Nigeria. By the year 2000, the Hausa population was
estimated at about twenty million. They are also one of the largest linguistic groups in the
whole of Africa.

3.2.1 Origins of the Hausa Just like other major ethnic groups in Nigeria, the Origin of
the Hausa people is not very certain.

The Bayajida Version Most scholars agree that the Bayajida story is the most authentic
oral tradition in Hausaland that attempts to explain the origin of the Hausa states. According to
the legend, Bayajida is believed to be the founder/hero of the Hausa states. He is also believed
to have come from Baghdad to Kanem-Bornu and thence to Hausa land in present Nigeria.
History tells us that Bayajida married the daughter of the Mai of Bornu by whom he had a son
at Biran. After a while, Bayajida left Biran to Daura. While in Daura, he helped to kill a snake,
which had for a long time prevented the people from taking water from a well. According to
the legend, the queen of Daura was very impressed and decided to marry him. They later had
a son named Bawo. Bawo had six (06) children who, together with Bayajida’s other son at
Biran, are believed to have founded the original seven Hausa states referred to as the “Hausa
Bokwoi.”

SELF-ASSESSMENT EXERCISE

What do you know about the origin of the Hausa?

3.2.2 The Socio-Political Organization of the Hausa

The Sarki has always been known as the head of any typical Hausa state. He always works
with a retinue of officials in a well-organized court. Sarkin Kasar, which means “ruler of the
land”, was the full title given to any effective and efficient head of Hausa State. The Sarkin
Kasar combined both political and religious/spiritual functions. He was also the chief executive
and judge of the State, but he was aided by a council of state. At the district level, the
government was modeled after that at the national level. You should also know that between
14 th and 15th centuries, the socio-political organization of Hausa States took another shape.
For instance, Islam was adopted and this gave birth to many new political institutions such as
the offices of the Galadima, Madawaki, Magaji, Dogari, Yari Sarki and Sarki Yau. The
Islamization of Hausaland also influenced its judicial system. The Sharia law started taking
shape. Some new titles such as Alkali and Qadi’s (judges) became commonplace in the
administration of justice.

SELF-ASSESSMENT EXERCISE

Use your own words to describe the socio-political organization of the traditional Hausa.

3.3 The Kanem-Bornu People Kanuri is the language that unites all the Kanem-Bornu people.

3.3.1 Origin of the Kanem-Bornu People

Kanem-Bornu ethic group also has many versions of its origin. But all these versions are not
certain. They are also known to have been exaggerated in the region North East of the Lake
Chad.

The SO Version

Some scholars argue that the So people were the first settlers in KanemBornu. According to
them, the So had developed a sophisticated sociopolitical culture based on agriculture and the
knowledge and use of iron technology. This happened long before the Zaghawa who later
invaded the land.

The Saif b. Dhiyazan Version

There is another tradition of the history of Kanem-Bornu, which attributes the foundation of
Kanem-Bornu to the great Arab hero, Saif b. Dhiyazan. This happened between 9th and 10th
centuries A.D. Yazan is also credited to have established the now famous Saifawa dynasty.
You should remember that the Saifawa dynasty was one of the longest ruling dynasties in the
pre-colonial West African Sub-region. SELF-ASSESSMENT EXERCISE

Discuss the origin of the Kanem-Bornu people.

3.3.2 The Socio-Political Organization of the Kanem-Bornu

It is very important to notice that the nucleus of the socio-political organization of the Kanem
Bornu people was based on kinship. For instance, the Mai (king) was the highest authority in
the political structure. His mother i.e. the Queen Mother or Magira was a very important and
respected personage in the Kanem political structure as well. The King’s sister was also very
important. She was to assist the King in the day-to-day administration of Kanem. The
“Nokena” Besides the kinship oriented political system of the Kanem people, there was an
imperial state council known as the council of the twelve, or the “Nokena”. The principal duty
of the “Nokena” was to offer the king useful advice.

The Maini Kanendi

The Maini Kanendi was the chief judge of the State. He played a major role in the Kanem
political structure. By his position, he was the Mai’s legal adviser as well.
The Army

In the traditional Kanem-Bornu, the army played a vital role in the administration. The army
was very professional. It was divided strategically into two divisions: a home division and a
bush garrison.

The Titled Nobility

The titled nobility was another institution within the Kanem-Bornu political structure. They
are known to have exercised tremendous influence in the state and were assigned fiefdoms to
administer. The most important of these were Galadima, Kaigama, Yerima and Meshema.

The Servile Institution

The servile was made of slaves and eunuchs. They are known to be important in the
administration of the state. They also held offices like “Mushemu”, “Yuroma” and Kachella”.

SELF-ASSESSMENT EXERCISE

Use your own words to discuss the socio political organizations of the Kanem- Bornu people.

3.4 The Nupe

Just like the Hausa/Fulani, the early history of the Nupe people is not much known. What you
should remember is that the pre-colonial Nupe people and state developed in the region of the
Niger and Benue valleys of the Nigerian Middle Belt. The Nupe state was located on the north
bank of the Niger at its confluence with the River Kaduna. Nupeland was located at the cross
roads of trade from Borno to Kano axis in the Northeast, as well as Yorubaland, Ganga and
Benin in the Southwest. Gbara was its capital. It was located on the bank of the Kaduna River
and was an important trading center as well. Gbara functioned as an entreport connecting Benin
and Oyo trade with Nupe.

3.4.1 Origins of the Nupe People Like any other ethnic group in Nigeria, the Nupe people also
have various versions of origin.

The Nupe-Centred Version

Some scholars believe that the early Nupe people originated where they presently occupy.

The Egyptian Version Other elites argue that the first peoples of the Nupe came from Egypt.
Therefore, Egypt was the origin of the Nupe people

The Idah Version

Tsoede or Edegi is considered by some Nupe people as the founder of their State. And,
according to Nupe tradition, Tsoede might have arrived in the early 16th century from Idah.
He (Trodede) is also believed to have had an Igala father and a Nupe mother.

The Igala Version

History tells us that the Nupe people had at a time paid allegiance and tribute to the Attah of
the Igala state. To them, in the 16th century, a hero, an Idah Prince known as Tsoede re-
established Nupe’s independence with himself as the “ETSU NUPE” king of Nupeland.

SELF-ASSESSMENT EXERCISE

Discuss the origin of Nupe people.

3.4.2 The Socio-Political Organization of the Nupe People

The Etsu Nupe was known as the head of the Nupe Kingdom. He operated a two–level
administration: central and provincial. History tells us that the Etsu Nupe enjoyed a divine
status and people worshipped and respected him. His word was law. But the Etsu Nupe was
not always absolute because his power and actions were regulated by a body of traditions and
taboos.

The Nobility

Besides the Etsu Nupe, there was a class of powerful gentlemen called nobility. Its main task
was to help the king in carrying out his duties as leader. There were nobilities such as the Shaba,
Kpotuh and Maku. The Zitzu

In traditional Nupe land, each village was headed by the Zitzu. He was an appointee of the
Etsu. The Zitzu was in turn assisted by a council of elders. The Zitzu always pays tribute to the
Etsu in recognition of his authority.

SELF-ASSESSMENT EXERCISE

Use your own words to discuss the socio-political organization of the traditional Nupe.

4.0 CONCLUSION

This study dealt with the peoples of Northern Nigeria and their culture in pre-colonial times.
The Hausa, the Kanem–Bornu and the Nupe have been the main focus.

5.0 SUMMARY

In this study unit, I introduced you to the Part I of the Peoples of Northern Nigeria and their
culture in pre-colonial times. I discussed and analyzed the three first major ethnic groups of
Northern Nigeria: the Hausa, the Kanem-Bornu and the Nupe. Therefore at the end of this unit
you are expected to: identify the Hausa identify the Kanem-Bornu identify the Nupe • discuss
their origins • explain their traditional culture or way of life • explain their traditional socio-
political organization • identify the similarities and dissimilarities between them.
6.0 TUTOR-MARKED ASSIGNMENT

1. What do you know about the traditional Hausa, the Kanem-Bornu and the Nupe?

2. Can you find any similarities or dissimilarities between them?

7.0 REFERENCES/FURTHER READING

Adamu, Mahdi. (1978). The Hausa Factor in West African History. Zaria: ABD Press.

Last, M. (1967). The Sokoto Caliphate. London: Longman Nig. Plc.

Nadel, S.F. (1955). A Black Byzantium: The Kingdom of Nupe in Northern Nigeria. Oxford:
Oxford University Press.

UNIT 4 THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE-

COLONIAL TIMES (PART II)

CONTENTS

1.0 Introduction

2.0 Objectives

3.0 Main Content

3.1 The Igala

3.1.1 Origin of the Igala

3.1.2 The Social-Political Organization of the Igala

3.2 The Jukun

3.2.1 Origins of the Jukun

3.2.2 The Socio-Political Organization of the Jukun

4.0 Conclusion

5.0 Summary

6.0 Tutor-Marked Assignment

7.0 References/Further Reading

1.0 INTRODUCTION
 This study unit introduces you to the part two of Northern Nigeria peoples and culture in pre-
colonial times. It will focus only on the last two ethnic groups found in the Northern part of
Nigeria namely, the Igala, the Jukun or Kwararafa

2.0 OBJECTIVES At the end of this unit, you should be able to: • identify the Igala • identify
the Jukun or Kwararafa • discuss their origins; • explain their socio-political organization •
explain the similarities and dissimilarities between them.

3.0 MAIN CONTENT

3.1 The Igala

3.1.1 Origin of the Igala

Like any other ethnic group in Nigeria, the origin of the Igala people is not clear. However,
Idah has always been known as the capital state of Igala people.

Abutu Eje Version

History tells us that Abutu Eje was the first personality to seriously contribute to the
development or evolution of the Igala state. Abutu Eje sometimes identified as child reared by
a leopard (Eje) or as a prince from Ado (Benin) or Apa (Wukari Jukun), was a foreigner.
According to the legend, the sovereignty was transferred to him from an aboriginal population
(the Okpoto).

Achadu Version

Some Igala elites attribute the emergence of their state to one Achadu. He is believed to have
come from the Igbo country. He married the Attah and later became a patron (ritual husband)
and the leader of the kingmakers (Igalla-mela).

The Yoruba Version Some scholars also argue that the Igala are of a Yoruba extraction.
Historical evidence exists to show that the territories of the Igala and some Yoruba speaking
peoples had been contiguous.

SELF-ASSESSMENT EXERCISE

Use your own words to discuss the origin of the Igala people.

3.1.2 The Socio-Political Organization of the Igala Ayagba or Idoko is best known as the
ancestor to all the Attahs. He is also credited to have founded the present Igala dynasty. History
tells us that he was the one who helped the Igala people to break away from the Jukun rule.
Politically speaking, each Igalla Mela was the head of any effective Igala territory. His
administrative power was like that of the Uzama Nihiron of Benin or the Oyemisi of the
Yoruba. The traditional Igala political structure was operated on two levels. There was the
central and the provincial level of administration. The Attah was head of the centre. A council
of chiefs and other officials assisted him in the local or provincial administration of the
kingdom.
SELF-ASSESSMENT EXERCISE

What do you know about the socio-political organization of the traditional Igala people? 3.2
The Jukun (Kwararafa)

3.2.1 Origin of the Jukun

Again, like other ethnic groups in Nigeria, the origin of the Jukun people is not fixed. The
Jukun are also known as the Kwararafa. They are believed to have occupied the area between
the River Benue and the River Ibi in Adamawa state. Wukari was also known as the principal
town of the Jukun people, and it is in that town that their King resided. The Jukun State was
large.

The Kano Chronicle Version

The Kano chronicle version was the most authentic source that could say something convincing
about the Jukun history of origin. According to records from the Kano Chronicle, the Jukun
people raided the Hausaland and Bornu in the sixteenth and seventeenth centuries. This shows
that although the origin of the Jukun people was almost unknown, they were at least in
existence before the sixteenth century or thereabouts.

SELF-ASSESSMENT EXERCISE

What do you know about the origin of the Jukun people?

3.2.2 The Socio-Political Organization of the Jukun

As said earlier, the Jukun state was certainly not a small state. This is one of the reasons why
Jukun was seen as a confederation of peoples who recognized the religious supremacy of the
AKU UKA. History tells us that by the end of the seventeenth century, the Jukun had been well
established in the middle Benue region. The Jukun people operated a theocratic system of
government. AKU UKA was the head of any effective Jukun state. He was believed to be
spiritually appointed and was regarded as the representative of the gods on earth. Although
AKU UKA was very powerful, his system of government was not despotic. He had no absolute
power over his people. There were many ways of regulating his power. According to Jukun
tradition, AKU UKA was judged, for instance, by his performance (result). Since he was the
symbol of the Jukun existence, a good harvest could bring in more prestige while a bad harvest
could result in serious calamity, and thereafter, his unpopularity and downfall. Also, there were
many taboos which acted as checks on his royal power as well. Even as the head of the
executive, legislative and judiciary, AKU UKA also ruled with the advice of his nobles and
subjects. Public opinion was respected in Jukun pre-colonial administration.

Achuwo

He was the head of Aku Uka’s Council of nobles. He functioned as the Prime Minister. He was
seconded by the Abo Zike, Kinda Achuwo and the Aku Nako. You should also remember that
these nobles were representatives of their lineages as well.
SELF-ASSESSMENT EXERCISE

Use your own words to describe the socio-political organization of the traditional Jukun
people.

4.0 CONCLUSION

This study unit has dealt with the Northern Nigerian peoples and culture particularly in pre-
colonial times. The Igala and Kwararafa have been the main focus.

5.0 SUMMARY

In this study unit, I introduced you to the Part II of the peoples Northern Nigeria and their
culture in pre-colonial times. I discussed and analyzed the last three major ethic groups of the
Northern Nigeria, that is the Igala, the Kwararafa or Jukun . Therefore, at the end of this unit,
you are expected to know who are • The Igala • The Jukun or Kwararafa • Discuss their origins
• Understand their traditional culture or way of life. • Understand their traditional socio-
political organization • Know the similarities and dissimilarities among them; etc

6.0 TUTOR-MARKED ASSIGNMENT

1. What do you know about the traditional Igala and Jukun?

2. Can you find any similarities or dissimilarities between them?

7.0 REFERENCES/FURTHER READING

Afigbo, A.E. (ed.). (1987). The Igbo and Their Neighbours. Ibadan: UI Press.

Boahen, A.A. (1966). Topics in West African History. London: Longman Nig. Plc.

Bohannan, P. (1969). The Tiv of Central Nigeria. London: Laura.

Onwuejoegwu, M.A. (2000). African Civilizations: Origin, Growth and Development. Lagos:
Uto Publications.

UNIT 5

THE DYNAMICS OF THE EVOLUTION OF NIGERIA AS APOLITICAL UNIT

CONTENTS

1.0 Introduction

2.0 Objectives

3.0 Main Content

3.1 The British and the Creation of Nigeria

3.1.1 The Trans-Atlantic Slave Trade

3.1.2 The Period of Legitimate Commerce

3.2 The Amalgamation Processes

3.2.1 May 1906 Amalgamation

3.2.2 Some Consequences of the Amalgamation

3.3 Nigerian People and the Colonial Predicament

3.3.1 The Nigerian Nationalism

3.3.2 Nigerian Independence and the Constitutions

3.3.3 Is Nigeria a Vital Political Unit?

4.0 Conclusion

5.0 Summary

6.0 Tutor-Marked Assignment

7.0 References/Further Reading

1.0 INTRODUCTION This study unit intends to introduce you to the dynamics of the evolution
of Nigeria as a political unit. It will focus mainly on the different stages Nigeria as a country
passed through especially under the British colonial masters.

2.0 OBJECTIVES

At the end of this unit, you should be able to: • state with accuracy when Nigeria as a country
became independent sovereign nation and later became a Republic • state who the first
Europeans to arrive Nigeria • explain the constitution of the British in the creation of Nigeria •
explain the about the Nigerian nationalism • identify some major problems left by the
colonialists • explain if Nigeria as a country is a vital political unit.

3.0 MAIN CONTENT

3.1 The British and the Creation of Nigeria You should know that the British who have often
been credited with the creation of Nigeria were not the first Europeans to land in Nigeria. The
Portuguese were the first Europeans to arrive Nigeria through Bini Kingdom. According to
Hodgkin: “the second half of the century (fifteenth) saw the arrival of the first Europeans in
Benin, the Portuguese Ruy de Sequeira in 1472 in Ewuare’s reign and Alfonzo de Aviero in
1484 in Ozolua’s reign”.

3.1.1 The Trans-Atlantic Slave Trade The Trans-Atlantic slave trade was the unfortunate
channel that first put the British in contact with Nigeria. The trade got to maturity in the 16th
century. For close to three centuries, coastal Nigeria’s relations with the British were dominated
by the trans-Atlantic slave trade. But in the early decade of the 19th century, the British decided
to abolish the transAtlantic slave trade. They did so through the operations of the British West
African Naval Squadron. You should know that it is tautological to say that the trade was very
damaging to Africa in general and Nigeria in particular.

3.1.2 The Period of Legitimate Commerce After three centuries of shameful slave trade came
the so-called period of legitimate commerce. Of course, this was another golden opportunity
for the Europeans to get more directly involved in the affairs of the African States. Europeans
first introduced the “Gun-boat” politics. To them, this was important because some “erring”
African states were threatened with attack and in some cases, were actually attacked. It was
under the umbrella of such happenings that the British first formally annexed Nigerian territory.
In 1861, they took Lagos as a colony. But, the bulk of Nigerian territory was occupied in the
late 19th century. This happened through dubious treaties that were signed with some Nigerian
potentates, and through military conquest of states and deportation of their rulers. Despite the
resistance of some brave and courageous Nigerians such as Jaja of Opobo, Nana of Itsekiri,
Ovonramwen of Benin and Attahiru of Sokoto, they could not stop the British usurpation of
their independence and authority.

SELF-ASSESSMENT EXERCISE Discuss the relationship between the creation of Nigeria

and the British colonial rule.

3.2 The Amalgamation Processes

Before the year 1900, all the different parts of Nigeria conquered by the British were still under
their original administration. But by 1900, the whole Nigeria was under the responsibility of
the British Colonial Office.

3.2.1 May 1906 Amalgamation

The May 1906 amalgamation is known as the first ever amalgamation of the British in Nigeria.
British government amalgamated Lagos colony and protectorate with the protectorate of
Southern Nigeria to form the new colony and protectorate of Southern Nigeria. You should
know that since the whole Nigeria was under the responsibility of the British government they
did not bother to seek the views of Nigerians in the two territories as to whether or not they
supported the amalgamation. Besides, Tamuno (1980) observes that the primary aim of the
1906 amalgamation was purely economic, that is, “to use the better financial position of the
protectorate of Southern Nigerian to cover the costs of administration and development in the
financially weak colony and protectorate of Lagos, then saddled with the white elephant of a
railway in need of extension since 1901”.

3.2.2 January 1914 Amalgamation

The second amalgamation was that of 1914. In January 1914, the British government
amalgamated Northern and Southern Nigeria. The principal reason for this is the same as that
of May 1906. The Northern protectorate was not as economically buoyant as the colony and
protectorate of Southern Nigeria. That was why, for the British imperial offices, since the
Southern trade was booming, amalgamation would allow the surpluses acquired in the south to
be used in the North, and this was expected to reduce British Treasury responsibility. Sir
Frederick Lugard (later became Lord) is best known as the father of the “January 1914”
amalgamation.

3.2.3 Some Consequences of the Amalgamation

It can be argued that even if the initial intention of the amalgamation process was to make of
Nigeria a political unit, it did practically fail. According to Hatch (1970) the amalgamation of
Nigeria was carried out with many unanswered questions such as: What would be the effect of
uniting the Fulani emirates – with their comparatively static, traditionalist outlook – with the
thrusting, competitive, individualistic society of the south, now acquiring knowledge from a
growing number of mission schools, which were making available an expanding clerical class?
How would societies that only a few years earlier had been rival and often hostile states live
together under one administration? Should they form a single nation? If so, how could a single
allegiance be created? In any case, what was the central objective of British policy? Was it to
build an empire permanently subordinate to Britain, to act as a trustee for some shadowy
African future, or to encourage a natural spirit leading to ultimate selfgovernment?” (p.55)
Today, it is obvious that the tragedy of Nigeria’s history and its people is not so much to be
found in the diversity of these groups that were brought together under amalgamation. Rather,
the real tragedy is that British colonial policy in Nigeria after amalgamation tended to be
divisive and isolationist in terms of keeping the peoples of the two main protectorates separate.
For instance, while the 1914 amalgamation gave the northern and southern provinces a
common political head in the person of Lugard, no uniform style of administration developed
in either group of provinces. Despite the amalgamation of 1914, Nigeria still operated as a
federation of two groups of provinces between 1914 and 1939. Later on April 1, 1939, the
British government split the former Southern provinces into Eastern and Western provinces.
This tripartite division of Nigeria remained well into the independence period, until 1963 when
the Mid Western region was created, and the Northern Region was split for the first time in
1967.

SELF-ASSESSMENT EXERCISEz

What role did the amalgamations play in the evolution of Nigeria as a political unit?

3.3 Nigerian Peoples and the Colonial Predicament

You should always remember that colonial rule was forcibly imposed on the people of Nigeria.
As stated earlier, colonial intention has never been for the benefit of Nigerian people. It was
exploitative and this engendered protests from prominent Nigerians. The pursuit of economic
goals was their catalyst. The British were busy looking for cheap raw materials and creating
markets for the sale of their finished products. In doing that, their objectives became clear: they
pursued policies which in their entire ramification were geared towards the economic, political
and social benefits of the British overlords.

3.3.1 The Nigerian Nationalism It is obvious that the British colonial rule alienated Nigerians
at different levels. Nigerians became foreigners in their own country! For instance, it became
very difficult, if not impossible, for them to effectively participate in both the economic and
governmental processes of their own country. The immediate result to such unfortunate
situation was the birth of Nigerian nationalism. Like in other parts of Africa, some brave
Nigerians stood up and decided to champion the cause for reforms in the system. The Nigerian
nationalism was welcome both in the country and abroad. Three major trends characterized the
strength of nationalistic spirit: a. The peoples protest against the colonial system in their desire
to alter the existing colonial system so that they could benefit from it, b. The activities of black
diasporas in the New World- the Americas such as Marcus J. Garvey and Wilmot Blyden who
were exponents of the dignity of the African person, and c. The presence of an articulate class
of Nigerian elites who through their acquisition of western education were in the vanguard of
those agitating for change in the status quo.

“The West African Pilot” and Garvey’s “the Negro World”

These are the most prominent newspapers that contributed seriously to the emergence of
Nigerian nationalism. Besides, some other factors also contributed to the Nigerian nationalism:
the development of political parties, and the election of the labour party in Britain with its
anticolonialism agenda. Nigeria became independent on October 1st 1960.

The Nigerian Youth Movement (NYM) This movement is best known as the “first true
nationalist organization” that emerged in Nigeria in 1936. It was headed by Samuel Akinsanya,
H.O Davies, Ernest Ikoli and Dr. J.C Vaughan. Dr. Nnamdi Azikiwe and Chief Obafemi
Awolowo later joined the movement in 1937.

The National Council of Nigeria and the Cameroon’s

This movement was created on 26th August 1944. It was headed by Herbert Macaulay as
president and Dr. Nnamdi Azikiwe as its secretary. In 1945, the movement made one of its
aims very clear: “to achieve internal self-government for Nigeria whereby the people of Nigeria
and the Cameroons under British mandate shall exercise executive, legislative and judicial
power”.

The Igbo domination within the party brought in a feeling of resentment. The true nationalist
spirit started giving way to “tribal interest”. On this note, the Action Group (AG) was founded
in 1948 by Obafemi Awolowo to defend the interest of the Yoruba. A year later (1949) the
Northern peoples Congress (NPC) was formed by Mallam Aminu Kano and Mallam Abubakar
Tafawa Balewa to defend the interests of the Northerners. There is no doubt that the
establishment of these tribal oriented political organizations turned out to be strong centrifugal
forces against Nigerian unity. According to Olusanya (1980:568) “with the formation of the
AG and the NPC, ethnic nationalism and regional divisions triumphed over the forces of unity
in Nigerian politics.”

3.3.2 Nigerian Independence and Constitutions The final declaration of the Nigerian
independence on October 1st 1960 was also the result of the major constitutions namely:

• The Richards Constitution of 1946

• The McPherson constitution of 1951, and

• The Lyttleton Constitution of 1954 The 1954 Constitution

The McPherson constitution was the most comprehensive and did not live long. The need for
its revision became necessary. The revision led to the promulgation of the Lyttleton
Constitution of 1954 that remains the cornerstone of the Nigerian constitution till date. The
1954 constitution established a federal system of government for Nigeria. It is also believed
that the 1954 constitution marked the end of nationalist struggle for independence. You should
also remember that even when Nigeria attained her independence, there were still deep fissures
within the structure. Ethnicism and tribalism were the most prominent, along with the feeling
of marginalization by minority groups in different areas.

3.3.3 Is Nigeria a Vital Political Unit?

Bearing the socio-historical evolution of Nigeria in mind, the question whether Nigeria is a real
political unit cannot receive a complete “no” or “yes” answer. The answer will depend on the
person’s angle of analysis. For some scholars, the Federation of Nigeria is a mistake. They
argue that Nigeria is a conglomerate of various ethnic groups. And, during the pre-colonial
period those ethnic groups never interrelated. So it was futile to put such people together.
Therefore, the unity of Nigeria is just a mere concept or a slogan.

Although there are some elements of truth in this thesis, some scholars still argue the opposite.
According to Ikime (1985) and Ajayi and Alagoa (1980) Nigeria can be seen as a real political
unit. They argue that there were fruitful inter-group relations between the people of Nigeria
before colonial rule. They also argue that the common experience of colonial rule buy the
peoples of Nigeria provided good grounds for building a nation. This was also the case with
the British thirteen America Colonies that later formed the United States of America with their
declaration of independence in 1776.

SELF-ASSESSMENT EXERCISE

Nigeria is not a vital political unit. Discuss.

4.0 CONCLUSION

This study dealt with the socio-historical analysis of the evolution of Nigeria as a political unit.
We have seen how the dynamics of such evolution passed through different stages mostly
engineered by British colonial masters.

5.0 SUMMARY

In this study unit I introduced you to the knowledge of the different stages of the evolution of
Nigeria as a political unit. Therefore, at the end of this unit you are expected to: • mention the
first Europeans to arrive Nigeria • state the contribution of the British in the creation of Nigeria
• explain about the different amalgamations that occurred in Nigeria • explain about the
Nigerian nationalism • identify some unanswered questions left by the colonialists • state if
Nigeria is a vital political unit, etc

6.0 TUTOR-MARKED ASSIGNMENT

1. Use your own words to discuss the evolution of Nigeria as a political unit.

2. Is Nigeria a vital political unit?

7.0 REFERENCES/FURTHER READING

Coleman, James (1965). Nigeria: Background to Nationalism. Los Angeles: University of

California Press.

Dudley, B. (1982). An Introduction to Nigerian Government and Politics. Bloomington:

Indiana University Press.

Hatch, John (1970). Nigeria: A History. London: Heinemann.