GST 112- NIGERIAN PEOPLES AND CULTURE

Course Outline (Contents)

1. Nigerian history, culture and art up to 1800: (a). (Yoruba, Hausa, and Igbo peoples and
culture). (b). Peoples and culture of the ethnic minority groups
2. Nigeria under Colonial Rule: (a). Advent of colonial rule in Nigeria. (b). Colonial
Administration of Nigeria
3. Evolution of Nigeria as a political unit: (a). Amalgamation of northern and southern
protectorates in 1914. (b). formation of political parties in Nigeria. (c). Nationalist
movements and struggles for independence
4. Nigeria and challenges for nation building: (a). Military intervention in Nigeria politics,
(b). Nigerian civil war
5. Concepts of trade and economics of self-reliance: (a). Indigenous trade and market
system, (b). indigenous apprenticeship system among Nigerian people, (c). trade, skill
acquisition and self-reliance
6. Social Justices and National Development (a). Law- definition and classification (b).
Judiciary and fundamental rights
7. Individuals, Norms and Values (a). Basic Nigerian norms and values, (b). pattern of
citizenship acquisition
8. Citizenship and Civic Responsibilities
9. Indigenous Languages: usage and development
10. Negative Attitudes and Conducts; (a). cultism, kidnapping and other related social vices
11. Re-orientation, Moral and National Values (a). the 3R’s- Reconstruction, Rehabilitation
and Re-orientation
12. Re-orientation Strategies (a). Operation Feed the Nation (OFN), (b). Green Revolution,
(c). Austerity Measures, (d). War Against Indiscipline (WAI), (e). War Against
Indiscipline and Corruption (WAI-C), (f). Mass Mobilization for Self-reliance
(MAMSER), (g). Social Justice and Economic Recovery, (h). National Orientation
Agency (NOA), (i). Current Socio-political and Cultural Development in Nigeria.

LESSON NOTE
NIGERIAN PEOPLES AND CULTURE
Introduction GST112: Nigerian Peoples and Culture is a one-semester 2-credit unit
course. It is made up of 12 units which treat the Nigerian's perception of his world,
culture areas of Nigeria and their characteristics, evolution of Nigeria as a political entity,
concepts of 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.
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 Materials
Textbooks and References These textbooks are recommended.
1. Nzemeke, A.D. and E.O. Erhagbe. (2002). Nigerian Peoples and Culture (2nd ed.).
Benin City: University of Benin Press.
2. Crowder, M. and G. Abdullahi. (1977). Nigeria: An Introduction to its History. Lagos:
Longman Nig. Plc.
3. Fafunwa, A.B. (1974). History of Education in Nigeria. Nnoli, Okwudiba. (1978).
Ethnic Politics in Nigeria. Enugu: Fourth Dimension Publishers.
4. Onwuejeogwu, M.A. (2000). African Civilizations: Origin, Growth and Development.
Lagos: Uto Publications.
5. Ugowe, C.O.O. (1995). The Nigerian Legacy: A Handbook of a Black African Culture
and Civilization. Lagos: Hugo Books.
The Peoples of Southern Nigeria and Their Culture in Pre-Colonial Times

Contents

Major Ethnic Groups of Southern Nigeria

The Yoruba: Origins of the Yoruba, The Socio-Political Organization of the Yoruba
The Bini: Origins of the Bini, The Socio-Political Organization of the Bini.
The Igbo: Origins of the Igbo, The Socio-Political Organization of the Igbo
Conclusion
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.

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.

The Yoruba

In a nutshell, the Yoruba can be described as one of the major ethnic groups in Southern Nigeria.
Several members of the Yoruba race can be found everywhere around the world. 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.

Their Origins: 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. “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 (Benin Republic).

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.
Discuss the socio-political organization of the traditional Yoruba.

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.

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 and decided 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. Discuss the origins of the Bini people.

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 groups of title holders:

• The Uzama
• The Eghaevbo n’ Ogbe [palace chiefs]
• 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. Discuss the socio-political
organization of the traditional Bini kingdom.
The Igbo
The Igbo people are best known for their segmentary or a cephalous 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
• 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.
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, he met some autochthonous group of people who had no living memory of
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 a cephalous. 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. Discuss the Igbo origins. 2. Unlike the Yoruba and Bini, why are the
versions of the origin of the Igbo more difficult to reconcile?
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 a cephalous. In traditional Igbo for instance, the village
was the centre of government. This 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. What do you understand by a segmentary or a cephalous society? 2. The
Igbo traditional society has been described as direct democracy. Why?
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.
Peoples and Culture of the Ethnic Minority Groups of Southern Nigeria in Pre-Colonial
Times
The Itsekiri:
Origin of the Itsekiri People,
The Socio-Political Organization of the Itsekiri People
The Urhobo: Origin of the Urhobo People,
The Socio-Political Organization of the Urhobo People
The Ijaw:
Origin of the Ijaw People
The Socio-Political Organization of the Ijaw People
Conclusion
The Itsekiri:
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. Discuss the Origin of the Itsekiri Kingdom.
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. The Socio- political organization of the Itsekiri
Kingdom was similar to that of the Benin Kingdom. Discuss.
The Urhobo
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.
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.
The Ijaw
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.
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. “The
Socio-political Organization of the traditional Ijaw was unique.” Why?
Conclusion This lesson 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.