GST 103 Nigerian People and Culture
GST 103 Nigerian People and Culture
AND CULTURE
GST 201 NIGERIAN PEOPLES AND CULTURE
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GST 201 NIGERIAN PEOPLES AND CULTURE
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GST 201 NIGERIAN PEOPLES AND CULTURE
Abuja Office
No. 5 Dar es Salam Street
Off Aminu Kano Crescent
Wuse II, Abuja
Nigeria
e-mail: [email protected]
URL: www.nou.edu.ng
Published by:
National Open University of Nigeria 2008
First Printed 2008
ISBN: 978-058-425-0
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CONTENTS PAGES
Module 2………………………………………………………… 39
Module 3 ……………………………………….…………………. 60
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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:
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
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1.0 INTRODUCTION
2.0 OBJECTIVES
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 1
Who are the major ethnic groups of southern Nigeria that you know?
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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 2
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.
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.
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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 3
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SELF-ASSESSMENT EXERCISE 4
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.
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SELF-ASSESSMENT EXERCISE 5
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 well-
being, 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.
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
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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 6
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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 7
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.
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SELF-ASSESSMENT EXERCISE 8
Others believe that the Igbo people had been in their present
abode from the beginning. Therefore, Igboland is the original
homeland.
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The Onitsha and the Igbo on the other side of the River Niger
[Delta Igbo], claim Benin origin.
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 9
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.
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SELF-ASSESSMENT EXERCISE 10
4.0 CONCLUSION
This unit 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 know
who are:
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• The Yoruba
• The Bini
• The Igbo
• Discuss the origins of these Nigerian peoples.
• Understand their traditional culture or way of life.
• Understand their traditional socio-political organizations.
• Know the similarities and dissimilarities among them etc.
1. What do you know about the traditional Yoruba, Bini and Igbo
peoples and cultures?
2. Discuss any similarity and dissimilarity among them.
Igbafe, P.A. “Benin in the Pre-Colonial Era”. Tarik, Vol.5 No.1 (1974).
Nzemeke, A.D and E.O Erhagbe, eds. Nigerian Peoples and Cultures 2nd
Edition. Benin City: University of Benin, 2002.
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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 Readings
1.0 INTRODUCTION
2.0 OBJECTIVES
It is hoped that at the end of this unit you should be able to:
Know who are:
• the Itsekiri;
• the Urhobo;
• the Ijaw;
• discuss their Origin;
• understand their culture or way of life; and
• know the similarities and dissimilarities among them.
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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 1
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 2
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Unlike the Itsekiri, the Urhobo people have more than one version of
their Origins.
SELF-ASSESSMENT EXERCISE 3
Use your own words to discuss the origin 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 4
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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 5
SELF-ASSESSMENT EXERCISE 6
4.0 CONCLUSION
This unit 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 socio-
cultural shift from what happened to the traditional Itsekiri, the Urhobo
and the Ijaw to what we witness today.
5.0 SUMMARY
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• The Itsekiri
• The Urhobo
• The Ijaw
• Discuss their origins
• Understand their traditional culture or way of life
• Understand their traditional/ social-political organization
• Know the similarities and dissimilarities among them.
Nzemeke, A.D and E.A. Erhagbe, eds. Nigerian People and Cultures.
2nd Edition, Benin City: University of Benin, 2002.
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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 Readings
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
It is hoped that at the end of this unit you should be able to know:
• the Hausa;
• the Kanem-Bornu;
• the Nupe;
• discuss their origins;
• understand their socio-political organization; and
• know the similarities and dissimilarities among them.
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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 1
Who are the major ethnic groups of Northern Nigeria that you know?
Just like other major ethnic groups in Nigeria, the Origin of the Hausa
people is not very certain.
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 2
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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 14th 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 3
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 Kanem-
Bornu. According to them, the So had developed a sophisticated socio-
political culture based on agriculture and the knowledge and use of iron
technology. This happened long before the Zaghawa who later invaded
the land.
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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 4
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 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
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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 5
Use your own words to discuss the socio political organizations of the
Kanem- Bornu people.
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.
Like any other ethnic group in Nigeria, the Nupe people also have
various versions of origin.
Some scholars believe that the early Nupe people originated where they
presently occupy.
Other elites argue that the first peoples of the Nupe came from Egypt.
Therefore, Egypt was the origin of the Nupe people.
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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 6
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 7
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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
The Hausa
The Kanem-Bornu
The Nupe
Adamu, Mahdi. The Hausa Factor in West African History. Zaria: ABD
Press, 1978.
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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
3.3 The Tiv
3.3.1 The Origin of the Tiv
3.3.2 The Socio-Political Organization of the Tiv
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
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
three ethnic groups found in the Northern part of Nigeria namely, the
Igala, the Jukun or Kwararafa and the Tiv.
2.0 OBJECTIVES
It is hoped that at the end of this unit you should be able to know:
• the Igala;
• the Jukun or Kwararafa;
• the Tiv;
• discuss their origins;
• understand their socio-political organization; and
• know the similarities and dissimilarities between them.
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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.
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).
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 1
Use your own words to discuss the origin of the Igala people.
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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 2
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 Gongola 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 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 3
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
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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 4
Tiv Version
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GST 201 NIGERIAN PEOPLES AND CULTURE
According to the Tiv oral tradition, it was Tiv, as a person, that founded
the Tiv ethnic group of today. So, the word Tiv refers both to the
language and founding father of the group.
Swem Version
Other traditions argue that earlier settlements of the ethnic group came
from Swem down to their present location through Nwange and Ibinda,
and this occurred between the sixteenth and seventeenth centuries.
SELF-ASSESSMENT EXERCISE 5
“Tsombor”
“Tsombor” was the name of the family group and was the largest
recognized entity as well.
“Mbavessen” (Elder)
Mbavessen or elder was the head of a unit. You should remember that in
Tiv traditional system, each family group was in turn divided into
smaller units.
You should also remember that the Tiv attached much importance to the
spirit of brotherhood and mutual relations because of the belief that all
of them were from one father and therefore from one lineage. For
Bohannan (1953) the Tiv socio-political structure “was so simple that it
was difficult to understand.” According to him, Tiv society was very
much segmented. It was a hierarchical society. It started with the
individual at the lowest level, the family, the extended family, the
kindred, and through clan to Tiv, i.e. the whole tribe. In Tiv society,
more than in any other Nigerian ethnic group, genealogical affiliation
was very strong. Even today, in traditional Tiv society, it is upon this
kind of genealogical framework of hierarchy that kinship relationship is
organized.
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 6
4.0 CONCLUSION
This study unit dealt with the Northern Nigerian peoples and culture
particularly in pre-colonial times. The Igala, Kwararafa and Tiv 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 and the Tiv. Therefore, at the end of this
unit, you are expected to know who are
• The Igala
• The Jukun or Kwararafa
• The Tiv
• 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
1. What do you know about the traditional Igala, Jukun and Tiv?
2. Can you find any similarities or dissimilarities between them?
Afigbo, A.E. ed. (1987). The Igbo and their Neighbours. Ibadan: UI
Press.
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GST 201 NIGERIAN PEOPLES AND CULTURE
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 Readings
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
It is hoped that at the end of this unit you should be able to:
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GST 201 NIGERIAN PEOPLES AND CULTURE
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”.
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 trans-
Atlantic 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.
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.
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 1
Discuss the relationship between the creation of Nigeria and the British
colonial rule.
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.
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.
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GST 201 NIGERIAN PEOPLES AND CULTURE
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 self-
government?” (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 EXERCISE 2
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
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GST 201 NIGERIAN PEOPLES AND CULTURE
their entire ramification were geared towards the economic, political and
social benefits of the British overlords.
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GST 201 NIGERIAN PEOPLES AND CULTURE
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.
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 3
4.0 CONCLUSION
5.0 SUMMARY
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GST 201 NIGERIAN PEOPLES AND CULTURE
38
GST 201 NIGERIAN PEOPLES AND CULTURE
MODULE 2
INTRODUCTION
This module is made up of four study units (see below). However, you
should always remember that although the study units are autonomous
they are interconnected as well. The overall aim/purpose of this module
is to identify, describe and analyze some of the important characteristics
of the major culture areas of Nigeria.
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Who are the Niger Delta People?
3.2 The Socio-Political Organization of the Niger Delta
People
3.3 The Religion Beliefs of the Niger Delta People.
3.4 The Arts of the Niger Delta People
4 Conclusion
5 Summary
6 Tutor-Marked Assignment
7 References/Further Readings
1.0 INTRODUCTION
This study unit introduces you to the culture of the Niger Delta Region
of Nigeria. The emphasis will be mainly on the knowledge of who the
Niger Delta people are, their socio-political organization, religious
beliefs and their arts.
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GST 201 NIGERIAN PEOPLES AND CULTURE
2.0 OBJECTIVES
It is hoped that at the end of this unit, you should be able to:
The Ijaw, the Ndoki, the Odual, the Isoko, the Urhobo, the Abual and
the Itsekiri are generally called the Niger Delta people. Geographically
speaking, the Niger Delta Region is that area of Nigeria which begins
from the immediate South of Edo and Igbo lands to the Atlantic Ocean,
ranging from the South-East of Yorubaland to certain parts of the Efik
and the Ibibio areas. The different ethnic groups that constitute Niger
Delta Region are generally described as minorities. Although most of
these ethnic groups belong to the Kwa language family, only the Urhobo
and the Isoko people speak the same language. Fishing is the major
occupation for those that live entirely within the mangrove and fresh
water areas. Those located in the immediate hinterland combine fishing
with the cultivation of root crops. The recent stage of their culture
history shows the Urhobo as great traders while the communities of
Itsekiri, Bonny and Opobo have established themselves as the
middlemen of the oil trade.
SELF-ASSESSMENT EXERCISE 1
History tells us that the Ijaw have over forty village groupings, the
Urhobo, twenty-two; Isoko, sixteen, etc. You should remember that each
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 2
However, the Niger Delta people have and believe in many deities. The
prominent ones are gods and goddesses of the waters. Olokun also
called Umalokun or “mami water” is the most generally known goddess
in the Niger Delta region. “Mami water” is well known as the bride of
the seas. Any genuine Niger Delta person considers waters, that is, the
rivers, the creeks, the lakes and especially the Atlantic Ocean itself, as
cities populated by not only fishes but also whole communities of deities
and water spirits. You should also know that witchcraft belief is very
pronounced in the Niger Delta region. Consequently, ritual ways of
dealing with ritual-related issues abound. It is also recorded that it is the
belief in witchcraft and the question of how to solve it that speeded the
establishment and the rise of “Igbo” religious groups especially in
Urhobo and Isoko areas. You should also remember that in the Niger
Delta region, the Ijaw are best known as professional masseurs and
physiotherapists, but they know next to nothing about magic, divination
and herbalism.
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 3
What do you know about the religious beliefs of the Niger Delta people?
Unlike the Yoruba, the Igbo and especially the Bini, the Niger Delta
people are not famous for great works of art. Perhaps their ecological
limitations did not encourage such artistic orientation. Nevertheless, this
does not mean that Niger Delta people do not know anything about arts
and crafts. Of course, the ecological situation of the region does not
favour certain crafts and skills such as iron smelting, bronze works, the
manufacture of glass beads, the terra cotta tradition and the textile
industry, etc. However, the Niger Delta people are rather professional in
the domains of canoe making, salt production, ceramics, etc. Besides,
the Ijaw, the Itsekiri, the Urhobo and the Isoko have proved their best
skills in the oil palm production technology. History also tells us that
cloth weaving in the Aboh area diffused to parts of Isoko and Urhobo
areas.
SELF-ASSESSMENT EXERCISE 4
Use your own words to discuss the arts of the Niger Delta region.
4.0 CONCLUSION
This unit dealt with the analysis and understanding of the culture area of
the Niger Delta region of Nigeria.
5.0 SUMMARY
At the end of the discussion of the culture area of the Niger Delta region
of Nigeria, you are expected to:
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GST 201 NIGERIAN PEOPLES AND CULTURE
Who are the Niger Delta people and what characterize them?
Alagoa, E.J. (1988). “The Ijo of the Niger Delta.” In Andah, B.W. and I.
Okpobo, Eds.Some Nigerian Peoples. Ibadan: WAJA Editorial
Board, pp1- 20.
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GST 201 NIGERIAN PEOPLES AND CULTURE
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Who are the Inhabitants of the Rain Forest Region of
Nigeria?
3.2 The Socio-Political Organization of the Rain Forest People
of Nigeria
3.3 The Arts of the Rain Forest People of Nigeria
3.4 Religious Beliefs of the Rain Forest People of Nigeria
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
1.0 INTRODUCTION
This study unit introduces you to the culture of the Rain Forest Region
of Nigeria. It focuses mainly on the knowledge of who the forest people
of Nigeria are, their socio-political organization, religious beliefs and
their arts.
2.0 OBJECTIVES
It is hoped that at the end of this unit, you should be able to:
First of all, the cultures of the Rain Forest Region of Nigeria can be
easily categorized into four main groups, namely, the Yoruba, the
Western Igbo, the Eastern Igbo and the Edoid. The Yoruba group is
located in the Western part of the region stretching across the border of
Benin Republic with incursion into Togo as well. The Eastern and
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GST 201 NIGERIAN PEOPLES AND CULTURE
Western Igbo sub cultures occupy a vast area along the River Niger. The
Edoid culture group which includes Bini, Esan, Etsako, Igarra, Owan,
etc., is located in between the Yoruba and the Igbo. The eastern part of
Igboland to the Cameroonian border is occupied by the Yakur, Ekoi,
Ibibio,Anang, Bokyi, Ejaghan, Bekwara and others.
SELF-ASSESSMENT EXERCISE 1
a. Village Democracy
The Igbo people are well known for it. In every Igboland, the village
constitutes the basic unit of political organization. Villages are made up
of lineages which are regarded as something similar to component
states. Every lineage is headed by an Okpara, the oldest male member.
He is the link between his people and the ancestors. He also controls the
Ofo that symbolizes justice and authority. Anybody that can make
meaningful contribution during general meetings is welcome
irrespective of sex and age. When there are serious disputes or matters
requiring crucial and careful decisions, the Okpara calls a general
meeting of the adult members of the lineage. It is the same process at the
village level. In Igboland, a number of villages that claim a common
primordial ancestry constitute a village group or town. [See Module 1,
Unit 2].
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 2
The Rain Forest people are best known for their highly sophisticated
artistic traditions and skills. They are unbeatable in the science of
metallurgy especially iron smelting and black smithing. Communities
such as Ife, Nkwere, Awka, Abiriba and Oyo have iron smelting as their
major business. In the Rain Forest of Nigeria, terra cotta figurines of
very high artistic qualities have been found in several parts in the Igbo,
the Ibibio, the Edo and the Yoruba lands. Ibibioland and her neighbours
constitute the reservoir of great masks most of which are objects of deep
religious meaning and symbolism. There is also an appreciable level of
textile work in the whole of the rain forest region, particularly in Yoruba
and Esan lands.
SELF-ASSESSMENT EXERCISE 3
What are the major artistic works of the Rain Forest people of Nigeria?
Just like the Niger Deltans, the Rain Forest people are religious as well.
They also share a general belief in the existence of a Supreme God.
Although God is supremely the same, he is differently called according
to the various cultures. For instance, in Yorubaland, God is called
Olodumare or Olorun. Among the Benin he is called Osanobua. The
Esan call him Osenebua and the Etsako call him Oghena. The Igbo call
God Chukwu or sometimes Obasi while He is Abasi among the Ibibio,
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GST 201 NIGERIAN PEOPLES AND CULTURE
and so forth. Almost all the various cultures of the Rain Forest region of
Nigeria consider the Supreme God as the Creator of the whole universe.
To them, God has unlimited powers and He is also benevolent and
punitive. His residence is somewhere in space in the direction of the sky.
This is one of the reasons why He hardly gets involved directly in the
affairs of men. The people of the Rain Forest are more concerned with
their deities who are closer to them than God Himself. The most
powerful of these lesser deities are Orisa in Yorubaland, Alusi in Igbo
and Ebo in Edoland. The attachment to deities is so powerful that in the
Ife area, for instance, as many as 2001 deities are said to exist and only
25 days in the calendar year are free from official religious activities
devoted to them. There are lesser deities in Yorubaland in than Igboland
but all of them are powerful. Sango, Ogun, Sopono, Olokun, Obatala,
Obalefun, Orunmila, Orisanla, Yemoo and Oluorogbo are some few
powerful deities in Yorubaland, while Amadaiaha or Amadiora, Idemili,
Igwe, Ana or Ani are some powerful Igbo deities.
SELF-ASSESSMENT EXERCISE 4
Use your own words to discuss the religious beliefs of the rain forest
people.
4.0 CONCLUSION
This unit dealt with the analysis and understanding of the culture area of
the Rain Forest region of Nigeria. We have focused mainly on their
socio-political organization, their religious beliefs and their arts.
5.0 SUMMARY
Having discussed the culture area of the rain forest region of Nigeria,
you are expected to:
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GST 201 NIGERIAN PEOPLES AND CULTURE
48
GST 201 NIGERIAN PEOPLES AND CULTURE
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Who are the Guinea Savanna People?
3.2 The Socio-Political Organization of the Guinea Savanna
People of Nigeria
3.3 The Economy of the Guinea Savanna People
3.4 The Religious Beliefs of the Guinea Savanna People
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
1.0 INTRODUCTION
This study unit introduces you to the culture of the Guinea Savanna
people of Nigeria. It focuses mainly on the knowledge of who the
Guinea Savanna people are their socio-political organization, their
economy and religious beliefs.
2.0 OBJECTIVES
It is hoped that at the end of this unit, you should be able to:
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 1
The Guinea Savanna people have always been known for their petty
chiefdoms or village or lineage-based democracy. Some prominent
groups such as the Ebira, Idoma, Tiv, and Birom have ultimately
formalized the institution of the so-called “Royal Highnesses” with
jurisdiction covering the whole ethnic group.
However, some ethnic groups in the Guinea Savanna region have been
paying allegiance to the Sultan who has spiritual and political control of
the greater part of the region.
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 2
SELF-ASSESSMENT EXERCISE 3
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GST 201 NIGERIAN PEOPLES AND CULTURE
Guinea Savanna region also believe in other forces such as astral spirits.
The Igala, the Jukun and the Tiv are well known for their strong belief
in witchcraft, magic and sorcery. It is recorded that the political
significance of the groups aforementioned derives from their powerful
attachment to ritual and magic. The political system of this group,
especially the Jukun, is sometimes described as theocratic. You should
also remember that in Tiv ethnic group only men are believed to be
witches, while the witches of the Nupe and Gwari are almost invariably
women.
It is also very important to note that the Guinea Savanna region is the
most representative of religious balance in Nigeria. It is in this region
more than anywhere, that we find an excellent rapprochement and
cohabitation between Islam and Christianity. It is even recorded that in
the Guinea Savanna region members of the same household can belong
to either faith and still remains brothers. Therefore, this region
represents the best hope for religious tolerance in Nigeria.
SELF-ASSESSMENT EXERCISE 4
Not all ethnic groups in the Guinea Savanna region of Nigeria believe in
magic and witchcraft”. Discuss.
4.0 CONCLUSION
This study unit dealt with the analysis and understanding of culture area
of the Guinea savanna region of Nigeria. We have focused mainly on
their characteristics, their socio-political organization, their economy
and religions beliefs.
5.0 SUMMARY
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GST 201 NIGERIAN PEOPLES AND CULTURE
53
GST 201 NIGERIAN PEOPLES AND CULTURE
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The People of the Sudan Savanna Region of
Nigeria
3.2 The Socio-Political Organization of the Sudan
Savanna People of Nigeria
3.3 The Economy of the Sudan Savanna People
3.4 Who are the Fulani?
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
1.0 INTRODUCTION
This study unit introduces you to the culture area of the Sudan Savanna
region of Nigeria. Our focus will be mainly on the knowledge of the
major ethnic groups of that region, their socio-political organization,
their economy etc.
2.0 OBJECTIVES
It is hoped that at the end of this unit you should be able to:
Just like in the Rain Forest and Guinea Savanna Regions, the Sudan
Savanna Region of Nigeria is also made up of some tiny little cultures.
Besides, there are the Kanuri and Hausa which constitute the major
cultural groups of the Sudan Savanna. You should also remember that
Hausa is Nigeria’s largest cultural group. According to history, Daura is
the original home of the Hausa people. History also tells us that the
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 1
As stated earlier, Hausa people are the most representative of the people
of the Sudan Savanna region. This is the reason why in these sections
we will always refer to them. The social and political organization of the
Hausa people is founded on strict status differentiation. We have the
Sarakuna [the chiefs] and the Masu Sarauta. The Sarakuna are at the top
of the hierarchy, while the Masu Sarauta are holders of offices. Those
who hold hereditary offices constitute the sub class of Masu Saruata Na
Asali while those who hold offices of allegiance form the Masu Sarauta
Na Cafka, and they constitute the middle class. There is the third class
called Talakawa. It is made up of farmers, petty civil servants,
craftsmen, traders, etc.
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GST 201 NIGERIAN PEOPLES AND CULTURE
Gundumomi and the Birni. The Jama’a represents the smallest operative
political unit while Birni constitutes the largest.
The patron-client network is what we usually find in Hausaland. Their
socio-political process is organized in such a way that the focus of
action is on some defined central figure to whom many others are
attached as subordinates or clients, and whose interest he represents and
protects. The so-called clients are seen as being socially and politically
immature or minor, and are therefore unable to deal directly with the
next higher authority. It is recorded that active sense of hierarchy and
authority is reflected, not only among the migrant Hausa colonies all
over the Central Sudan, but also among the professional organizations.
You should always remember that every Hausa migrant community has
the equivalent of the patron leader called Sarkin Hausawa, just as we
have among the professional guilds Sarkin Makera of the black smiths,
the Sarkin Mukada or simply Makada of the drummers, the Sankira
of the praise singers, the Sarkin Alaru of the head porters, the Imam of
the mallams, etc. (Adamu, 1978).
SELF-ASSESSMENT EXERCISE 2
With regard to industry, Hausa people are known for the making of craft
products such as leather works, blacksmithing, sculpture, perfumes and
several textile wares. They are also famous in commerce. It is recorded
that up till date, the Hausa remain one of Africa’s foremost merchants.
Some even argue that it was commerce of the Trans Saharan trade that
mostly accounted for the rise of the great Habe kingdoms of Kano,
Katsina, Zaria and Gobir. The Hausa also hold the monopoly of the
kolanut trade, especially in the Yoruba area of the Rain Forest region
and those parts of the Sudan and Sahel. They also champion the
distribution of a wide range of food items, household goods, as well as
repairs of broken metal ware over almost the whole of Nigeria.
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GST 201 NIGERIAN PEOPLES AND CULTURE
SELF-ASSESSMENT EXERCISE 3
Use your own words to characterize the economy of the Sudan Savanna
people.
Beside the Hausa, the Fulani are one of the major ethnic groups in the
Sudan Savanna region of Nigeria. The Fulani call themselves Fulbe and
they speak Fulfulde. However, Wolof people call them “Peul” and the
Bambara address them as “Fula”. In the Chad Basin they are called
“Felaata” while in Nigeria they are known as “Fulani”. Their language
is mixed with various dialects among the communities of Senegal, Futa
Jalon, the upper and middle Niger region, Northern and North-Western
Nigeria, the Adamawa Highlands and Bagimiri. The Fulani have no
distinct territory. Although not the largest ethnic group in Africa, they
are best known as the most widely distributed group in the whole of the
African continent. Most of the time, they constitute a numerical minority
among the peoples with whom they dwell. This is especially the case in
Hausaland. Today, Fulani communities are found in Senegal, Gambia,
Guinea, Guinea Bissau, Mali, Benin, Nigeria, Cameroon, Central Africa
Republic, etc., but Senegal is believed to be the original home of the
Fulani in the Western Sudan. In Nigeria, Fulani are mostly settled
among the Hausa of Sokoto, Katsina, Kano, Bornu, Bauchi as well as in
the Jos Plateau and Adamawa Highlands. Thus, the name “Hausa
Fulani,” is the result of the symbiotic relations between Hausa and
Fulani.
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GST 201 NIGERIAN PEOPLES AND CULTURE
You should also remember that there are two broad categories of the
Fulani: the Pastoral or cattle Fulani and the settled or Fulani Gidan.
SELF-ASSESSMENT EXERCISE 4
4.0 CONCLUSION
This study unit dealt with the analysis and understanding of the culture
area of the Sudan Savanna region of Nigeria, especially the knowledge
of its people, their socio-political organization, their economy, etc.
5.0 SUMMARY
In this unit, I introduced you to the culture area of the Sudan Savanna
region of Nigeria. I analyzed and discussed the major ethnic groups of
the region, their characteristics, their socio-political organization, their
economy, etc.
Use your own words to discuss the major ethnic groups of the Sudan
Savanna region of Nigeria.
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GST 201 NIGERIAN PEOPLES AND CULTURE
59
GST 201 NIGERIAN PEOPLES AND CULTURE
MODULE 3
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 over all aim/purpose
of this module two (02) is to help you understand and have a sound
knowledge of the concepts of functional Education, National Economy,
Religion, Social Justice and Rights of citizens in Nigeria.
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Education and National Development in History
3.2 Education and National Development in Nigeria
3.2.1 Stage 1: Nigerian Education in Pre-Colonial Times
3.2.2 Stage II: Nigerian Education after Independence
3.3 The 1969 National Conference on Education
3.4 Is Nigerian Educational System a Failure?
3.4.1 The “No” Answer
3.4.2 The “Yes” Answer
3.5 Which Way Forward?
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
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1.0 INTRODUCTION
This study unit introduces you to the relationship between education and
national development from a historical perspective. It will focus mainly
on the evolution of the Nigerian educational system from pre-colonial
times to the year 2000.
2.0 OBJECTIVES
It is hoped that at the end of this study unit you should be able to:
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SELF-ASSESSMENT EXERCISE 1
Use your own words to describe the historical link between education
and national development of Nigeria.
It is obvious that the type and level of education have to be in line with
the needs of society. History tells us that this world-wide fact is not in
line with the Nigerian situation.
SELF-ASSESSMENT EXERCISE 2
SELF-ASSESSMENT EXERCISE 3
As stated earlier, the type and level of education have to be in line with
the needs of the society. So as soon as Nigeria became independent, the
functional inadequacies of education in the nation’s schools became
glaring as well. As a Republic, Nigerian government became a complex
and a complicated one. Therefore, the need to fashion out an educational
system that would fit the new mood and the development needs of the
nation became obvious and pressing. For instance, the government
needed a good number of qualified individuals in almost every sector.
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SELF-ASSESSMENT EXERCISE 4
• The inculcation of the right type of values and attitudes for the
survival of the individual and the Nigerian society;
• The training of the mind in the understanding of the world around;
and
• The acquisition of appropriate skills, abilities both mental and
physical as equipment for the individual to live in and contribute to
the development of his society.
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SELF-ASSESSMENT EXERCISE 5
SELF-ASSESSMENT EXERCISE 6
SELF-ASSESSMENT EXERCISE 7
Discuss the “No” answer of the question: “Is the Nigerian education
system a failure”?
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For some scholars, the Nigerian educational system has been a failure.
They claim that the theoretical frame under which these programmes
were cultivated was perfect on paper but the government lacked the will,
the ways and the materials to see them through. At least two reasons
have been put forward by them.
According to the scholars of the “Yes” answer, one of the major reasons
for the failure of the Nigeria Education system is that of the “Nigerian
factors”. It is unfortunate that many of those who established the
Nigerian educational facilities did it for monetary purpose. The end-use
of these facilities had never been their intention. They were concerned
only with accruable monetary rewards through fat contract settlements.
The consequences nowadays are the production of graduates who carry
certificates without the knowledge. They constitute a great danger to the
society. Indeed, they have acquired nothing and they have nothing to
lose.
SELF-ASSESSMENT EXERCISE 8
Discuss the “Yes” answer of the question: “Is the Nigerian education
system a failure”?
As seen earlier, it is not easy to say with accuracy the exact period when
the standard of education started to decline in Nigeria. It is also obvious
that there have been some successes and failures. Since failure seems to
be higher than successes, my aim in this section is to see what to do
about it. These following are some policies the Nigerian education
system needs to pursue:
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SELF-ASSESSMENT EXERCISE 9
4.0 CONCLUSION
This study dealt with the analysis and understanding of the relationship
between education and national development in Nigeria. The historical
perspectives have been the main focus.
5.0 SUMMARY
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CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Overview of the National Economy of Nigeria
3.2 The Structure of Economic Activities in Nigeria
3.3 Is Nigeria Economically Self-Reliant?
3.4 Major Problems of the Nigerian Economy
3.5 Some Solutions to the Nigerian Economy
3.5.1 Sani Abacha 2010 Vision
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings.
1.0 INTRODUCTION
This study unit introduces you to the relationship between economy and
national development. The main focus is on the development of
Nigeria’s economy from pre-colonial times down to the year 2000.
2.0 OBJECTIVES
It is hoped that at the end of this study unit you should able to:
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quality of its soil, good heat and adequate moisture. But what still
remains of immense importance to the Nigerian economy is her huge
population. And the Nigerian population has the record to increase
astronomically. Only between 1952 and 1991, the Nigerian population
increased from 31.1 million to 88.5 million. Currently, population
estimates put Nigeria’s figure at 140 million (2006). In 1990 the World
Bank ranked Nigeria the seventh most populous country in the world,
after China, India, USA, Indonesia, Brazil and Japan.
SELF-ASSESSMENT EXERCISE 1
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while industry and other sectors together employed the rest. Therefore in
contributing to the Nigerian GDP, agriculture was the leading sector.
With respect to that, Nigeria enjoyed the modest tag of a middle-income
country. However, from the period 1980 till date, GNP per capita
dropped. This situation, coupled with the deteriorating social services,
continuous high rates of inflation, declining productivity and high rates
of unemployment, have made the average Nigerian poor by all
standards.
SELF-ASSESSMENT EXERCISE 2
What are the sectors of the Nigerian economy that you know?
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SELF-ASSESSMENT EXERCISE 3
SELF-ASSESSMENT EXERCISE 4
What are the major problems of the Nigerian economy that you know?
There is no doubt that over the years many attempts have been made to
address the problems of the Nigerian economy. On agriculture, many
policies have been put in place. The most important of these policies
are: Operation feed the Nation (OFN) under the military regime of
General Olusegun Obasanjo (rtd) and the Green Revolution under the
civilian administration of Alhaji Shehu Shagari.
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SELF-ASSESSMENT EXERCISE 5
Use your own words to state the solutions to the Nigerian economy
SELF-ASSESSMENT EXERCISE 6
4.0 CONCLUSION
This study unit dealt with the analysis and understanding of the
relationship between economy and national development in Nigeria
before and after independence.
5.0SUMMARY
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CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Role of Religion in Traditional Africa Society
3.1.1 God and the lesser gods or goddesses
3.2 Religion and Social Stability in Traditional Africa
3.3 Religion and Economic Development in Traditional Africa
3.4 Religion and Politics in Traditional Africa
3.5 Countdown to “Organized” Religion in Contemporary
Nigeria
3.5.1 State-Religion Relationships in Nigeria
3.5.2 The Maitatsine Riots
3.5.3 Abuja: “Home for all”
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/ Further Readings
1.0 INTRODUCTION
2.0 OBJECTIVES
It is hoped that at the end of this unit you should be able to:
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SELF-ASSESSMENT EXERCISE 1
History tells us that these gods or goddesses had their own priests,
prophets and diviners who communicated messages from the people to
God and vice versa. Again they existed alongside with a variety of
religious cults and oracles. Moreso, in most traditional African
communities, ancestor worship was very common. Even today the belief
is still existent. In traditional Africa, ancestors were regarded as living,
not dead and they played a major role in the society. According to
Parrinder (1962) everything that concerns the family, its health and
fertility are of interest to the ancestors, since they are its elders and will
also seek rebirth into the family. The family land is their property and
they must be consulted when land is let out to other people. In
traditional Africa there was not a clear-cut demarcation between the
functions of the Almighty God and those of the gods or goddesses. They
all took care of every aspect of the people’s lives. For instance, there
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was the god of war, of fertility, of water, the sky, of iron, etc. The idea
of lesser gods was very strong in traditional African society because of
the belief that they acted faster than the Almighty God whom, according
to them, is too merciful.
SELF-ASSESSMENT EXERCISE 2
What was the relationship between God and the lesser gods or
goddesses in traditional Africa?
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SELF-ASSESSMENT EXERCISE 3
You should always remember that religion played very positive roles in
the system of production and exchange in pre-colonial Africa. In Nigeria
for instance, almost every factory was established only to satisfy
religious needs. For example, carvers were responsible for the
production of images of lesser gods and masquerades. Festivals were
very frequent in pre-colonial Nigeria. This made carving to become
economically very important especially in the Niger-Delta and Igboland.
In these regions carvers had to carve different kinds of masquerades.
Still in Igboland, the carvers of Umudioka, for instance, became wealthy
from the manufacture of ritual objects and insignia such as ceremonial
stools, doors, and panels used by titled men. Besides carving, ritual
works and sacrifices demanded and increased the products of pottery
workers, blacksmiths, weavers, drummers and farmers as well.
In Benin, the Oba established the guild system in order to satisfy his
religious needs. The standardization of the products and the increase in
production led to an accumulation of wealth on the part of the
craftsmen.
SELF-ASSESSMENT EXERCISE 4
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of faith like the Europe of the Middle Ages (AD 800-1350). Traditional
Africans believed that political authority was an act of God and the
Spirits. It was beyond human reach. This is evident when you look at the
so-called well established kingdoms and empires which can be regarded
as nation states such as Oyo, Benin, Nupe, Jukun, Kanem-Bornu and the
Hausa. Rulers who combined priestly functions with political power
headed all these Nation States. The priest-kings were regarded as
representatives of God on earth. They made their people believe that
they were supernatural! This is true of the Oba of Benin. There was the
belief that the Oba descended from the sky and therefore was divinely
ordained to rule the world. This was also the case with the Alafin of
Oyo, Aku of Jukun and Etsu of Nupe.
SELF-ASSESSMENT EXERCISE 5
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Abuja is Nigeria’s new capital city. It was baptized “home for all” and
viewed as a symbol of national unity. However, the challenge between
Christianity and Islam led some Nigerian scholars to criticize Abuja’s
capability to unite the various peoples and faiths of Nigeria. For
instance, according to them, the main entrances into Abuja have Islamic
and not national symbols. The Presidential villa was equipped with a
mosque only. With this scenario, the feeling is being created that
Nigeria is not a secular state. The letter and spirit of the national
constitution are being violated. The usual use of religion as a weapon of
winning support from majority of the citizenry by Nigerian rulers
without due regard to the consequences for national psyche is quite
alarming. In 1986 for instance, Ibrahim Babangida attempted to smuggle
Nigeria into the Organization of Islamic Conference (OIC) without the
knowledge of either his Armed Forces Ruling Council or his cabinet.
Although the attempt failed, it did not stop the feeling of “Us versus
them”.
SELF-ASSESSMENT EXERCISES 5
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4.0 CONCLUSION
This study unit dealt with the analysis and understanding of the
relationship between religion and national development in Nigeria from
pre-colonial times till date. It is clear to you now that the type of
relationship between religion and the State in traditional Nigeria is
different from what is happening today.
5.0 SUMMARY
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CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Origins of Citizenship
3.1.1 Ancient Origins
3.1.2 Contemporary Origins
3.2 How to Become a Citizen of a State in Nigeria?
3.2.1 Citizenship by Birth
3.2.2 Citizenship by Legal Processes
3.3 Rights and Privileges of Citizens
3.4 Obligations of Citizens
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
1.0 INTRODUCTION
2.0 OBJECTIVES
It is hoped that at the end this unit you should be able to:
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SELF-ASSESSMENT EXERCISE 1
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such rights. While for Okoli and Okoli, in a simple language, citizenship
means the totality of all rights and privileges accorded to all members of
a given state (Okoli and Okoli, 1990:27).
You should also remember that the citizenship by Jus Sanguinis does
not necessarily mean that you must be born within Nigeria. As long as
your parents are citizens of Nigeria, it does not matter where you are
born in order to acquire citizenship status. However, this is different
from the so-called law of soil or place. In the case of the law of soil
(also called Jus Soli), any person born within the territorial jurisdiction
of a State is automatically a citizen of that State irrespective of the
citizenship of the parents. This is clearly stated in the 14th Amendment
of the United States of America: “All persons born or naturalized in the
United States and subject to the jurisdiction thereof are citizens of the
United States and the State wherein they reside.”
SELF-ASSESSMENT EXERCISE 2
Direct Naturalization
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Derivative Naturalization
Collective Naturalization
You should know that in any State the individual must have his rights
and privileges as well. Civil liberty is an aggregate of the rights
recognized by the State. Gettel, according to Appadorai (1975),
contends that civil liberty consists of the rights and privileges which the
state creates and protects for its citizens. According to Okoli and Okoli
(1990) the most important of these rights and privileges that citizens of
any state enjoy can be grouped into two, namely: political rights and
civil rights
a. Political Rights
Here every adult citizen for instance, is entitled to vote or be voted for in
any election unless and until he is disqualified by competent authority of
the State.
b. Civil Rights
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These are rights that inhere in the individual, and they must, ipso facto,
be protected by the basic law or the constitution, and indeed, the legal
process of the state. These are rights to:
SELF-ASSESSMENT EXERCISE 3
As stated earlier, besides the rights and privileges the individual enjoys
as a member of the state, he also has some obligations vis-is-vis the
State. These obligations can be summarized as follows:
SELF-ASSESSMENT EXERCISE 4
4.0 CONCLUSION
This study unit dealt with the issue of rights and obligations of citizens,
the ancient and contemporary understanding of citizenship, and the
methods of acquiring citizenship in Nigeria.
5.0 SUMMARY
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CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Justice and Social Justice in Nigeria
3.2 Individual and Social Justice in Nigeria
3.3 Development and Social Justice in Nigeria
3.4 Social Justice and National Development in Nigeria
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
1.0 INTRODUCTION
2.0 OBJECTIVES
It is hoped that at the end of this unit you should be able to:
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SELF-ASSESSMENT EXERCISE 1
It is only under these conditions that the individual as the sole creative
and propelling force of development could be optimized.
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SELF-ASSESSMENT EXERCISE 2
You should remember that the concept of “development” does not have
a universal definition. Each scholar defines it according to his school of
thought. In this section development will refer to a change, or a
transformation into a better state. In this way, you see that development
is a process. As stated earlier, social justice and human rights are
interrelated. The question of development and human rights are being
tackled both at the international and national levels. At the international
level, with the adoption of the African Charter, there is now an African
perspective to human rights or social justice. But you should also know
that the African Charter or UN Commission on Human Rights cannot
effectively enforce measures against human rights violations. It is only
at the national level that this can be effectively done. Every nation must
consider the right to development as an inalienable human right. And so,
the violation of the right to development must be considered as a serious
social injustice. Besides, you should always remember that for now, the
African continent has the highest concentration of the least developed
nations of the world. This is much disturbing as well as challenging.
SELF-ASSESSMENT EXERCISE 3
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However, you should also know that social injustice is not a permanent
condition; it cannot reign forever. Therefore, it is possible to reverse the
policy of “social injustice” which seems to be a “permanent” feature in
Nigeria. This can be done only and only if the Nigerian government is
ready to listen to all shades of opinion because Vox populi Vox dei, i.e.
the people’s voice is God’s voice as well.
SELF-ASSESSMENT EXERCISE 4
4.0 CONCLUSION
This study unit dealt with the relationship between social justice and
national development in Nigeria. It is clear to you now that although
social injustice has been reigning in Nigeria before and after
independence, it is not a permanent condition. Social injustice can be
eradicated in Nigeria.
5.0 SUMMARY
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