Module 1

GST 201 GST 201 NIGERIAN PEOPLES
NIGERIAN
AND CULTURE
PEOPLES AND CULTURE
MODULE 1
Introduction
This module is made up of five (05) study units [see below]. However,
you should always bear in mind that although the study units are
autonomous, they are interconnected as well. The overall aim/purpose
of this first module is to introduce you to the knowledge of Nigerian
peoples and their cultures particularly in pre-colonial times. Thus, this
module will focus on three (03) particular points namely:
The history of the peoples of Southern Nigeria and their culture.

The history of the peoples of Northern Nigeria and their culture.
The study of the dynamics of the evolution of Nigeria as a
political unit.
Unit 1 The Peoples of Southern Nigeria and their Culture in

Pre-Colonial Times Part I
Unit 2 The Peoples of Southern Nigeria and their Culture in
Pre-Colonial Times Part II
Unit 3 The Peoples of Northern Nigeria and their Culture in
Pre-Colonial Times Part I
Unit 4 The Peoples of Northern Nigeria and their Culture in
Pre-Colonial Times Part II
Unit 5 The Dynamics of The Evolution of Nigeria as a Political Unit
UNIT 1 THE PEOPLES OF SOUTHERN NIGERIAN

AND THEIR CULTURE IN PRE-COLONIAL
TIMES [PART I]
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Major Ethnic Groups of Southern Nigeria
3.2 The Yoruba
3.2.1 Origins of the Yoruba
3.2.2 The Socio-Political Organization of the Yoruba
3.3 The Bini
3.3.1 Origins of the Bini
3.3.2 The Socio-Political Organization of the Bini
3.4 The Igbo
3.4.1 Origins of the Igbo
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3.4.2 The Socio-Political Organization of the Igbo

4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
1.0 INTRODUCTION
Nigerian Peoples and Culture is a very interesting and exciting study. It

is one of the best channels that will help you have a sound knowledge
and understanding of Nigeria and its peoples especially in pre-colonial
times. These are the Yoruba, the Bini and the Igbo.
2.0 OBJECTIVES
It is hoped that at end of this unit, you should be able to:
know who the Yoruba are;

know who the Bini are;
know who the Igbo are;
discuss their origins;
understand their culture or way of life;
understand their socio-political organization; and
know the similarities and dissimilarities among them.
3.0 MAIN CONTENT
3.1 Major Ethnic Groups of Southern Nigeria
We can identify among several others, at least six (06) major ethnic
groups in Southern Nigeria. These are the Yoruba, the Bini, the Igbo, the
Itsekiri, the Urhobo and the Ijaw. However, the first three are our main
concern in this unit.
SELF-ASSESSMENT EXERCISE 1
Who are the major ethnic groups of southern Nigeria that you know?
3.2 The Yoruba
In a nutshell, the Yoruba can be described as one of the major ethnic

groups in Southern Nigeria. Of course, several members of the Yoruba
race can be found everywhere around the globe. But the majority of
them are found in some Western and Central States of Nigeria stretching
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across Oyo, Osun, Ogun, Ondo, Lagos, Kwara and Kogi. They practice
both Islam and Christianity but most of them are still traditionalist to the
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core. The Yoruba ethnic group is believed to have come into existence
between 2000-1000 BC.
Use your own words to describe who the Yoruba are
3.2.1 Origins of the Yoruba
Till today, the history of the origins of the Yoruba people remains
controversial. The Yoruba, as an ethnic group still holds many versions
about its origins.
Rev. Samuel Johnson’s Version
In his book, History of the Yoruba (1950), Johnson traces the origin of
the Yoruba to the “East”. According to him, the Yoruba originally came
from the North-Eastern area of Africa. The similarities between the
cultures of the Yoruba and the Egyptians in terms of religious
observances, works of arts, burial and other traditional practices are
enough evidence. It is from Egypt, after several years of journey that the
Yoruba finally settled in Ile-Ife in Nigeria. Oduduwa is believed to be
the first leader that led the Yoruba to Ile-Ife and subsequently sent his
sons and grandsons to found other Yoruba kingdoms. Johnson’s
conclusion is worth recalling:
That the Yoruba came originally from the East, there cannot be the
slightest doubt as their habits, manner and customs, etc., all go to prove.
With them the East is Mecca and Mecca is the East. Having strong
affinities with the east looming so largely in their imagination,
everything that comes from the east with them comes from Mecca, and
hence it is natural to present themselves as having hailed originally from
that city.
The Oke Oramfe’s Version
Oke Oramfe is located in Ile-Ife. It is believed to be the centre from

which the world was created. In their paper Yorubaland up to 1800,
Akinjogbin & Ayandele (1980) give us a full picture of what Oke
Oramfe’s version is all about. According to the legend, there was a
period when the world was covered by water. The Almighty God then
decided to send some of his messengers to the world and they included
Obatala or Orisa Nla or Orisa Alase [as the leader] and sixteen Oye
[immortals]. They were given fives pieces of iron, a lump of earth tied
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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
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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.
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.
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The Ogboni Cult’s Administration
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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 Are-
Ona-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 over-
lordship 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.
3.3 The Bini
It is obvious that the Bini, more than any other ethnic group, have
played major roles in the history of Nigeria. For instance, the Bini were
the first to be visited by the Europeans as early as 1472 A.D. According
to Hodgkin the second half of the fifteenth century witnessed the arrival
of the first Europeans to Benin. For instance, a Portuguese, Ruy de
Sequeira, arrived during Ewuare’s reign in 1472 while Alfonso de
Aviero arrived during Ozolua’s reign in 1484.
The Benin Kingdom was also the first in the West Coast of Africa to
exchange ambassadors with a major European power, the Portuguese.
This was between 1481 and 1504.
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Who are the Bini people?
3.3.1 Origins of Benin Kingdom
The Egharevba’s Version
Just as other Nigerian peoples, the Bini have various traditions of origin.
Egharevba (1968) for instance, claims that the Bini people emigrated
from Egypt and in the course of their journey southward, settled at
Ile-Ife before finally arriving at their present location.
Igbafe’s Version
Another tradition has it that the Bini peoples have been living in the area
“from the very beginning”. According to Bini mythology, Bini was the
youngest child of Osanobua [the High God]. He and his brothers, who
included the king of Ife, were sent to live in the world. They were asked
by the High God to take whatever they wanted along with them to the
world. While others chose wealth, magical skills and material 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.
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
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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.
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Discuss the origins of the Bini people.
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3.3.2 The Socio-Political Organization of the Bini
As earlier mentioned, the Bini kingdom was the first in the West Coast
of Africa to exchange ambassadors with a major European power. This
was between 1481 and 1504. At that time, the Bini kingdom was already
socio-politically well organized. This is what Hodgkin (1975) who
visited Benin in 1604 declared: “the town seems to be very great. When
you enter into it, you go into a great broad street, not paved, which
seems to be seven to eight times broader than the Warmoes Street in
Amsterdam….”
Bini kingdom had a unique political system, which centered on the Oba.
He was the head of the kingdom and succession to the throne was by
primogeniture, that is, the first surviving son succeeded his father. To
Hodgkin, “the Oba was not only the civil head of state; he was also the
religious head as well. He was in fact regarded as a divine person who,
in himself, summed up the whole of the race… In him dwelt the divine
spirit passed on to him from his forebears” (Hodgkin, 1975).
The Bini society was classified into two distinct classes: 1) the nobility
[Adesotu], and 2) the commoner [Ighiotu]. The nobility was organized
into three [03] groups of title holders:
The Uzama
The Eghaevbo n’ Ogbe [palace chiefs] and
The Eghaevbo n’ ore [town chiefs]
The ordinary people too, most especially those within the city, were
organized into a number of guilds. The guilds were professional groups
of the common people. There were a number of them such as those of
the carvers, brass-workers, blacksmiths, doctors, butchers, etc. These
guilds, most especially those that lived in defined quarters in the
kingdom, had a system of administration which was the same as that of
the villages.
Discuss the socio-political organization of the traditional Bini kingdom.
3.4 The Igbo
The Igbo people are best known for their segmentary or acephalous way
of life. This is because from the ancient times, they had no centralized
states. Consequently, they operated a kind of government without kings.
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The Igbo are grouped into five sub-cultures:
The Igbo of the eastern Nigeria

The Igbo of the South-eastern Nigeria
The Igbo of the North-eastern Nigeria
The Western Igbo and
The Northern Igbo
Generally, the Igbo are predominantly farmers and traders. Despite

some cultural diversity among them, they do share a common basic
culture in their language with a cluster of dialects that are mutually
intelligible. They also share a common political system based on
decentralization of power and delegation of authority exercised by the
holders of the staff of authority, the Ofo.
i. Use your own words to characterize the Igbo people.

ii. How many sub-cultures exist in Igbo society?
3.4.1 Origins of the Igbo
The origin of the Igbo people is as controversial as that of the Yoruba

and the Bini. There are so many versions and it is very difficult to say
which is the most acceptable.
The Middle East Version
Some believe that the Igbo peoples migrated to their present

location from either the North or the Middle-east.
The Igboland Centred Version
Others believe that the Igbo people had been in their present
abode from the beginning. Therefore, Igboland is the original
homeland.
The Nri Version
Professor M.A. Onwuejeogwu (2000) regards the Nri version as

the only authentic version of origin in existence in the oral
tradition of the Igbo. According to Nri version, the ancestor of the
Igbo, Eri, descended from the sky and sailed down the River
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Anambra. When he arrived at Aguleri, he met some

autochthonous group of people who had no living memory of
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their own and settled with them. As their population increased,

some groups migrated to other parts of Igboland to establish their
own settlements.
The Awka or Orlu Version
Another tradition considered Awka or Orlu towns as the center of

origin of the Igbo from where they dispersed to other areas.
The Idah Version
Some groups such as the Umunri claim to have migrated to their

present location from Idah.
The Benin Version
The Onitsha and the Igbo on the other side of the River Niger
[Delta Igbo], claim Benin origin.
The Israeli Version
One of the most popular versions of the migratory stories of

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

ii. Unlike the Yoruba and Bini, why are the versions of the origin of
the Igbo more difficult to reconcile?
3.4.2 The Socio-Political Organization of the Igbo
Unlike other ethnic groups such as the Yoruba and the Bini, the Igbo
people did not build any strong centralized states. This is mainly
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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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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.
i. What do you understand by a segmentary or acephalous society?

ii. The Igbo traditional society has been described as direct
democracy. Why?
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
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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.
6.0 TUTOR-MARKED ASSIGNMENT
1. What do you know about the traditional Yoruba, Bini and Igbo
peoples and cultures?
2. Discuss any similarity and dissimilarity among them.
7.0 REFERENCES/FURTHER READINGS
Afigbo, A. E. “Igboland Before 1800”. In Obaro Ikime, ed. Groundwork

of Nigerian History. Ibadan: Heinemann, 1980.
Akinjogbin, I. A. and E.A.Ayandele. “Yorubaland Up to 1800”. In

Obaro Ikime, Ed. Groundwork of Nigerian History. Ibadan:
Heinemann, 1980.
Egharevba, J. U. A Short History of Benin. Ibadan: Ibadan University

Press, 1960.
Hodgkin, T. Nigerian Perspective. London: Oxford University Press,

1975.
Igbafe, P.A. “Benin in the Pre-Colonial Era”. Tarik, Vol.5 No.1 (1974).
Johnson, S. History of the Yorubas. Lagos: C.M.S., 1950.
Nzemeke, A.D and E.O Erhagbe, eds. Nigerian Peoples and Cultures 2nd
Edition. Benin City: University of Benin, 2002.
Onwuejegwu, M.A. African Civilizations: Origin, Growth and

Development. Lagos: Uto Publications, 2000.
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UNIT 2 THE PEOPLES OF SOUTHERN NIGERIA AND

THEIR CULTURE IN PRE-COLONIAL TIMES
(PART II)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Itsekiri
3.1.1 Origin of the Itsekiri People
3.1.2 The Socio-Political Organization of the Itsekiri
People
3.2 The Urhobo
3.2.1 Origin of the Urhobo People
3.2.2 The Socio-Political Organization of the Urhobo
People
3.3 The Ijaw
3.3.1 Origin of the Ijaw People
3.2.2 The Socio-Political Organization of the Ijaw People
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
This unit is the prolongation of the preceding one. Remember we are

still discussing the People of Southern Nigeria and their Culture in
Pre-Colonial times. In Unit 1, we dealt with the first three (03) major
ethnic groups of Southern Nigeria. This present unit focuses on the last
three (03) major ethnic groups of Southern Nigeria. These are: the
Itsekiri, the Urhobo and the Ijaw.
2.0 OBJECTIVES
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
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3.0 MAIN CONTENT
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3.1 The Itsekiri
3.1.1 Origin of the Itsekiri People
Iginuwa is known as the man through whom the kingdom of Itsekiri is

said to have been established. History tells us that Iginuwa was the son
and heir apparent of Oba Olua of Benin in about 1473. You should
remember that unlike the Yoruba, Bini and Igbo peoples, the Itsekiri do
not have many versions of their origin. According to the Itsekiri
tradition, Iginuwa at a time wrongly advised his father on a particular
issue. The advice was so disastrous that Iginuwa became very unpopular
to the extent that his people vowed never to let him succeed his father.
When his father, Oba Olua, noticed the seriousness of the anger of his
people against his son, he decided to arrange a kingdom outside Benin
for him. This was according to him, the best way to avoid problems in
his kingdom.
According to the tradition, Iginuwa was then sent with some chiefs and
servants to an area by the sea to establish a kingdom of his own. On his
arrival, Iginuwa met with some Ijaws who took him along with his
followers by canoe to an Island where they finally settled. To most of
the Itsekiri, this settlement is known as Itsekiri Kingdom till today.
Discuss the Origin of the Itsekiri Kingdom.
3.1.2 The Socio-Political Organization of the Itsekiri People
The Kingdom Iginuwa founded was made up and is still made up of the
Itsekiri, Ijaw and a good number of other elements. Ode Itsekiri is the
capital. Other settlements such as the Forcados, Escravos and Benin
Rivers surround the capital. The socio-political organization of the
Itsekiri people was very close to that of Benin Kingdom. The Palace and
titles for instance were modeled after that of Benin Kingdom. But in the
Itsekiri case, the Kingdom was ruled rather by the Olu. He alone
presided over a council known as Ojoye which was made up of seven
nobles or title holders. The Olu combined in himself spiritual and
temporal powers.
The Socio- political organization of the Itsekiri Kingdom was similar to

that of the Benin Kingdom. Discuss.
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3.2 The Urhobo
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3.2.1 Origin of the Urhobo People
Unlike the Itsekiri, the Urhobo people have more than one version of
their Origins.
Ughelli, Aghara and Ogo Version
According to Ughelli, Aghara and Ogo, the Urhobo people originated

from the Ijaw. To them, it is very difficult, if not impossible to culturally
and historically differentiate the Urhobo from the Ijaw.
Uwherun, Abraka, Agbon, Oogun and Olomu Version
To Uwherun, Abraka, Agbon, Oogun, Olomu and many others, the

Urhobo people are the product of the Benin immigrants. According to
them, it is very difficult if not impossible to historically and culturally
differentiate the Urhobo people from the Bini.
Use your own words to discuss the origin of the Urhobo People.
3.2.2 The Socio-Political Organization of the Urhobo People
Just like the Itsekiri, the Urhobo people are found in the Niger Delta
region. However, unlike the Itsekiri, the Urhobo are fragmented and live
in different places in the Niger Delta area. This may be the reason why
the Urhobo people, unlike the Itsekiri and Benin, have never established
a single Kingdom. Socio-politically speaking, each Urhobo Village had
its own traditional institution headed by a ruler (Ovie). Just like the
Itsekiri, the socio-political organization of the Urhobo people was
modeled after that of Benin Kingdom.
The Ovie for instance, had a court made of prominent individuals and
titleholders. Moreover, just like in Igboland, the adult male members of
the Urhobo society were divided into age sets corresponding with youth,
middle age and elders. Of course, each of the age sets performed
specific duties in the societies.
Use your own words to discuss the socio-political organization of the

Urhobo People.
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3.3 The Ijaw
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3.3.2 Origin Of the Ijaw People
As one of the major ethnic groups in the Niger Delta region, the Ijaw
people share almost the same stories of origin with their Itsekiri and
Urhobo counterparts. That is to say there is no clear-cut demarcation on
the history of the origin of the Ijaw from that of the Itsekiri and Urhobo.
How can you characterize the origin of the Ijaw People?
3.3.2 The Socio-Political Organization of the Ijaw People
Socio-politically speaking, the traditional Ijaw did not develop any

centralized system of government. For some scholars, this might be so
because the Ijaw were scattered in small fishing settlements in the creeks
of the River Niger. The “House System” characterized Ijaw societies.
Ijaw people were traders especially fishermen. The traditional major
Ijaw states were Bonny, Kalabari, Ibrika, Opobo and Brass-Nembe.
“The Socio-political Organization of the traditional Ijaw was unique.”

Why?
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
In this unit, I introduced you to the Part II of the peoples of southern

Nigeria and their culture in pre-colonial times. I discussed and analyzed
the three last major ethnic groups of the Southern Nigeria. That is, the
Itsekiri, the Urhobo and the Ijaw. Therefore, at the end of this unit you
are expected to know:
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The Itsekiri
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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.
1 Discuss the Origins of the traditional Itsekiri, Urhobo and

Ijaw.
2 Although the Itsekiri, Urhobo and Ijaw are all from the Niger
Delta area, discuss what differentiates them.
Ikime, Obaro. “The People and Kingdoms of the Delta Province.” In

Obaro Ikime, Ed. Groundwork of Nigeria History. Ibadan:
Heinemann, 1980.
Nzemeke, A.D and E.A. Erhagbe, eds. Nigerian People and Cultures.
2nd Edition, Benin City: University of Benin, 2002.
Onwuejeogwu, M.A. African Civilizations: Origin, Growth and

Development. Lagos: Uto Publications, 2000.
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UNIT 3 THE PEOPLES OF NORTHERN NIGERIA AND

(PART I)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Major Ethnic Groups of Northern Nigeria
3.2 The Hausa
3.2.1 Origins of the Hausa
3.2.2 The Social-Political Organization of the Hausa
3.3 The Kanem-Bornu
3.3.1 Origins of the Kanem-Bornu
3.3.2 The Social-Political Organization of the
Kanem- Bornu
3.4 The Nupe
3.4.1 The Social-Political Organization of the Nupe
4.0 Conclusion
5.0 Summary
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;
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3.0 MAIN CONTENT
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3.1 Major Ethnic Groups of Northern Nigeria
We can identify at least six (6) major ethnic groups in Northern Nigeria.
These are the Hausa, the Kanem-Bornu, the Nupe, the Igala, the Jukun
and the TIV. However, the first three ethic groups are the main concern
of this study unit.
Who are the major ethnic groups of Northern Nigeria that you know?
3.2 The Hausa/Fulani People
The Hausa people represent one of the important and politically

dominant groups in Northern Nigeria. By the year 2000, the Hausa
population was estimated at about twenty million. They are also one of
the largest linguistic groups in the whole of Africa.
3.2.1 Origins of the Hausa
Just like other major ethnic groups in Nigeria, the Origin of the Hausa
people is not very certain.
The Bayajida Version
Most scholars agree that the Bayajida story is the most authentic oral
tradition in Hausaland that attempts to explain the origin of the Hausa
states. According to the legend, Bayajida is believed to be the
founder/hero of the Hausa states. He is also believed to have come from
Baghdad to Kanem-Bornu and thence to Hausa land in present Nigeria.
History tells us that Bayajida married the daughter of the Mai of Bornu
by whom he had a son at Biran. After a while, Bayajida left Biran to
Daura. While in Daura, he helped to kill a snake, which had for a long
time prevented the people from taking water from a well. According to
the legend, the queen of Daura was very impressed and decided to marry
him. They later had a son named Bawo. Bawo had six (06) children
who, together with Bayajida’s other son at Biran, are believed to have
founded the original seven Hausa states referred to as the “Hausa
Bokwoi.”
What do you know about the origin of the Hausa?
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3.2.2 The Socio-Political Organization of the Hausa
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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.
Use your own words to describe the socio-political organization of the

traditional Hausa.
3.3 The Kanem-Bornu People
Kanuri is the language that unites all the Kanem-Bornu people.
3.3.1 Origin of the Kanem-Bornu People
Kanem-Bornu ethic group also has many versions of its origin. But all
these versions are not certain. They are also known to have been
exaggerated in the region North East of the Lake Chad.
The SO Version
Some scholars argue that the So people were the first settlers in 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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The Saif b. Dhiyazan Version
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There is another tradition of the history of Kanem-Bornu, which

attributes the foundation of Kanem-Bornu to the great Arab hero, Saif b.
Dhiyazan. This happened between 9th and 10th centuries A.D. Yazan is
also credited to have established the now famous Saifawa dynasty.
You should remember that the Saifawa dynasty was one of the longest
ruling dynasties in the pre-colonial West African Sub-region.
Discuss the origin of the Kanem-Bornu people.
3.3.2 The Socio-Political Organization of the Kanem-Bornu
It is very important to notice that the nucleus of the socio-political

organization of the Kanem Bornu people was based on kinship. For
instance, the Mai (king) was the highest authority in the political
structure. His mother i.e. the Queen Mother or Magira was a very
important and respected personage in the Kanem political structure as
well. The King’s sister was also very important. She was to assist the
King in the day-to-day administration of Kanem.
The “Nokena”
Besides the kinship oriented political system of the Kanem people, there
was an imperial state council known as the council of the twelve, or the
“Nokena”. The principal duty of the “Nokena” was to offer the king
useful advice.
The Maini Kanendi
The Maini Kanendi was the chief judge of the State. He played a major
role in the Kanem political structure. By his position, he was the Mai’s
legal adviser as well.
The Army
In the traditional Kanem-Bornu, the army played a vital role in the

administration. The army was very professional. It was divided
strategically into two divisions: a home division and a bush garrison.
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The Titled Nobility
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The titled nobility was another institution within the Kanem-Bornu

political structure. They are known to have exercised tremendous
influence in the state and were assigned fiefdoms to administer. The
most important of these were Galadima, Kaigama, Yerima and
Meshema.
The Servile Institution
The servile was made of slaves and eunuchs. They are known to be
important in the administration of the state. They also held offices like
“Mushemu”, “Yuroma” and Kachella”.
Use your own words to discuss the socio political organizations of the
Kanem- Bornu people.
3.4 The Nupe
Just like the Hausa/Fulani, the early history of the Nupe people is not
much known. What you should remember is that the pre-colonial Nupe
people and state developed in the region of the Niger and Benue valleys
of the Nigerian Middle Belt. The Nupe state was located on the north
bank of the Niger at its confluence with the River Kaduna. Nupeland
was located at the cross roads of trade from Borno to Kano axis in the
Northeast, as well as Yorubaland, Ganga and Benin in the Southwest.
Gbara was its capital. It was located on the bank of the Kaduna River
and was an important trading center as well. Gbara functioned as an
entreport connecting Benin and Oyo trade with Nupe.
3.4.1 Origins of the Nupe People
Like any other ethnic group in Nigeria, the Nupe people also have
various versions of origin.
The Nupe-Centred Version
Some scholars believe that the early Nupe people originated where they
presently occupy.
The Egyptian Version
Other elites argue that the first peoples of the Nupe came from Egypt.
Therefore, Egypt was the origin of the Nupe people.
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The Idah Version
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Tsoede or Edegi is considered by some Nupe people as the founder of

their State. And, according to Nupe tradition, Tsoede might have arrived
in the early 16th century from Idah. He (Trodede) is also believed to have
had an Igala father and a Nupe mother.
The Igala Version
History tells us that the Nupe people had at a time paid allegiance and
tribute to the Attah of the Igala state. To them, in the 16th century, a
hero, an Idah Prince known as Tsoede re-established Nupe’s
independence with himself as the “ETSU NUPE” king of Nupeland.
Discuss the origin of Nupe people.
3.4.2 The Socio-Political Organization of the Nupe People
The Etsu Nupe was known as the head of the Nupe Kingdom. He
operated a two–level administration: central and provincial. History tells
us that the Etsu Nupe enjoyed a divine status and people worshipped and
respected him. His word was law. But the Etsu Nupe was not always
absolute because his power and actions were regulated by a body of
traditions and taboos.
The Nobility
Besides the Etsu Nupe, there was a class of powerful gentlemen called
nobility. Its main task was to help the king in carrying out his duties as
leader. There were nobilities such as the Shaba, Kpotuh and Maku.
The Zitzu
In traditional Nupe land, each village was headed by the Zitzu. He was
an appointee of the Etsu. The Zitzu was in turn assisted by a council of
elders. The Zitzu always pays tribute to the Etsu in recognition of his
authority.
Use your own words to discuss the socio-political organization of the

traditional Nupe.
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4.0 CONCLUSION
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This study dealt with the peoples of Northern Nigeria and their culture
in pre-colonial times. The Hausa, the Kanem–Bornu and the Nupe have
been the main focus.
5.0 SUMMARY
In this study unit, I introduced you to the Part I of the Peoples of

Northern Nigeria and their culture in pre-colonial times. I discussed and
analyzed the three first major ethnic groups of Northern Nigeria: the
Hausa, the Kanem-Bornu and the Nupe. Therefore at the end of this unit
you are expected to know:
The Hausa
The Kanem-Bornu
The Nupe

Understand their traditional culture or way of life
Understand their traditional socio-political organization
Know the similarities and dissimilarities between them.
1. What do you know about the traditional Hausa, the Kanem-Bornu

and the Nupe?
2. Can you find any similarities or dissimilarities between them?
Adamu, Mahdi. The Hausa Factor in West African History. Zaria: ABD
Press, 1978.
Last, M. The Sokoto Caliphate. London: Longman, 1967.
Nadel, S.F. A Black Byzantium: The Kingdom of Nupe in Northern

Nigeria. Oxford: Oxford University Press, 1955.
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UNIT 4 THE PEOPLES OF NORTHERN NIGERIA AND

(PART II)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Igala
3.1.1 Origin of the Igala
3.1.2 The Social-Political Organization of the
Igala
3.2 The Jukun
3.2.1 Origins of the Jukun
3.2.2 The Socio-Political Organization of the
Jukun
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
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;
know the similarities and dissimilarities between them.
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3.0 MAIN CONTENT
3.1 The Igala
3.1.1 Origin of the Igala
Like any other ethnic group in Nigeria, the origin of the Igala people is
not clear. However, Idah has always been known as the capital state of
Igala people.
Abutu Eje Version
History tells us that Abutu Eje was the first personality to seriously
contribute to the development or evolution of the Igala state. Abutu Eje
sometimes identified as child reared by a leopard (Eje) or as a prince
from Ado (Benin) or Apa (Wukari Jukun), was a foreigner. According
to the legend, the sovereignty was transferred to him from an aboriginal
population (the Okpoto).
Achadu Version
Some Igala elites attribute the emergence of their state to one Achadu.
He is believed to have come from the Igbo country. He married the
Attah and later became a patron (ritual husband) and the leader of the
kingmakers (Igalla-mela).
The Yoruba Version
Some scholars also argue that the Igala are of a Yoruba extraction.
Historical evidence exists to show that the territories of the Igala and
some Yoruba speaking peoples had been contiguous.
Use your own words to discuss the origin of the Igala people.
3.1.2 The Socio-Political Organization of the Igala
Ayagba or Idoko is best known as the ancestor to all the Attahs. He is

also credited to have founded the present Igala dynasty. History tells us
that he was the one who helped the Igala people to break away from the
Jukun rule.
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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.
What do you know about the socio-political organization of the

traditional Igala people?
3.2 The Jukun (Kwararafa)
3.2.1 Origin of the Jukun
Again, like other ethnic groups in Nigeria, the origin of the Jukun people
is not fixed. The Jukun are also known as the Kwararafa. They are
believed to have occupied the area between the River Benue and the
River Ibi in 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
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.
What do you know about the origin of the Jukun people?
3.2.2 The Socio-Political Organization of the Jukun
As said earlier, the Jukun state was certainly not a small state. This is
one of the reasons why Jukun was seen as a confederation of peoples
who recognized the religious supremacy of the AKU UKA. History tells
us that by the end of the seventeenth century, the Jukun had been well
established in the middle Benue region. The Jukun people operated a
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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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was regarded as the representative of the gods on earth. Although AKU

UKA was very powerful, his system of government was not despotic.
He had no absolute power over his people. There were many ways of
regulating his power. According to Jukun tradition, AKU UKA was
judged, for instance, by his performance (result). Since he was the
symbol of the Jukun existence, a good harvest could bring in more
prestige while a bad harvest could result in serious calamity, and
thereafter, his unpopularity and downfall. Also, there were many taboos
which acted as checks on his royal power as well. Even as the head of
the executive, legislative and judiciary, AKU UKA also ruled with the
advice of his nobles and subjects. Public opinion was respected in Jukun
pre-colonial administration.
Achuwo
He was the head of Aku Uka’s Council of nobles. He functioned as the

Prime Minister. He was seconded by the Abo Zike, Kinda Achuwo and
the Aku Nako. You should also remember that these nobles were
representatives of their lineages as well.
Use your own words to describe the socio-political organization of the

traditional Jukun people.
3.3 The Tiv
P. Bohannan (1953) in his book The Tiv of Central Nigeria classifies the
Tiv people as the largest single ethnic group in the middle Benue basin
of Northern Nigeria. According to him, the southern and eastern
portions of the Tiv country, also called “Ityough Kiteragh”, lie among
the foothills of the Cameroon highlands and the Sonkwalla or Sankwura
hills of the Obudu hills territory. These regions are flanked by the Alago
and Jukunized group on the North, the Basta and other Cameroon
groups like the Undir and Iyon on the South and South –East, with the
Jukun and Chamba to the West. Of course, they presently occupy the
Tiv local government areas of Buraka, Gboko, Gwer, Gwer West,
Gumu, Kwande, Katisina Ala, Konshisha, Vandeikya, Ukun, Ushonyo,
and Mukurdi.
3.3.1 Origin of the Tiv
Needless to say again that the origin of the Tiv people is not certain.
What we know about their origin came from oral traditions of myths and
legends and theories of migration.
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Tiv Version
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.
Discuss the origins of the traditional Tiv ethnic group.
3.3.2 The Socio-Political Organization of the Tiv
Again, P. Bohannan (1953) argues that the socio-political system of the

traditional Tiv was very unique. It was a classic example of segmentary
or largely decentralized system of government in pre-colonial and post-
colonial Nigeria ever studied.
“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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Discuss the socio-political organization of the traditional Tiv.

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

Longman.
Bohannan, P. (1969). The Tiv of Central Nigeria. London: Laura.
Onwuejoegwu, M.A. (2000). African civilizations: Origin, Growth and

Development. Lagos: Uto Publications.
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UNIT 5 THE DYNAMICS OF THE EVOLUTION OF

NIGERIA AS APOLITICAL UNIT
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The British and the Creation of Nigeria
3.1.1 The Trans-Atlantic Slave Trade
3.1.2 The Period of Legitimate Commerce
3.2 The Amalgamation Processes
3.2.1 May 1906 Amalgamation
3.2.2 Some Consequences of the Amalgamation
3.3 Nigerian People and the Colonial Predicament
3.3.1 The Nigerian Nationalism
3.3.2 Nigerian Independence and the Constitutions
3.3.3 Is Nigeria a Vital Political Unit?
4.0 Conclusion
5.0 Summary
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:
know with accuracy when Nigeria as a country became independent

sovereign nation and later became a Republic;
know the first Europeans to arrive Nigeria;
know the constitution of the British in the creation of Nigeria;
know about the Nigerian nationalism;
be aware of some major problems left by the colonialists; and
of course, you should be able to know if Nigeria as a country is a
vital political unit; etc.
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3.0 MAIN CONTENT
3.1 The British and the Creation of Nigeria
You should know that the British who have often been credited with the
creation of Nigeria were not the first Europeans to land in Nigeria. The
Portuguese were the first Europeans to arrive Nigeria through Bini
Kingdom. According to Hodgkin: “the second half of the century
(fifteenth) saw the arrival of the first Europeans in Benin, the Portuguese
Ruy de Sequeira in 1472 in Ewuare’s reign and Alfonzo de Aviero in
1484 in Ozolua’s reign”.
3.1.1 The Trans-Atlantic Slave Trade
The Trans-Atlantic slave trade was the unfortunate channel that first put
the British in contact with Nigeria. The trade got to maturity in the 16th
century. For close to three centuries, coastal Nigeria’s relations with the
British were dominated by the trans-Atlantic slave trade. But in the early
decade of the 19th century, the British decided to abolish the 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.
3.1.2 The Period of Legitimate Commerce
After three centuries of shameful slave trade came the so-called period
of legitimate commerce. Of course, this was another golden opportunity
for the Europeans to get more directly involved in the affairs of the
African States. Europeans first introduced the “Gun-boat” politics. To
them, this was important because some “erring” African states were
threatened with attack and in some cases, were actually attacked. It was
under the umbrella of such happenings that the British first formally
annexed Nigerian territory. In 1861, they took Lagos as a colony. But,
the bulk of Nigerian territory was occupied in the late 19th century. This
happened through dubious treaties that were signed with some Nigerian
potentates, and through military conquest of states and deportation of
their rulers. Despite the resistance of some brave and courageous
Nigerians such as Jaja of Opobo, Nana of Itsekiri, Ovonramwen of
Benin and Attahiru of Sokoto, they could not stop the British usurpation
of their independence and authority.
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Discuss the relationship between the creation of Nigeria and the British
colonial rule.
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3.2 The Amalgamation Processes
Before the year 1900, all the different parts of Nigeria conquered by the
British were still under their original administration. But by 1900, the
whole Nigeria was under the responsibility of the British Colonial
Office.
3.2.1 May 1906 Amalgamation
The May 1906 amalgamation is known as the first ever amalgamation of

the British in Nigeria. British government amalgamated Lagos colony
and protectorate with the protectorate of Southern Nigeria to form the
new colony and protectorate of Southern Nigeria. You should know that
since the whole Nigeria was under the responsibility of the British
government they did not bother to seek the views of Nigerians in the
two territories as to whether or not they supported the amalgamation.
Besides, Tamuno (1980) observes that the primary aim of the 1906
amalgamation was purely economic, that is, “to use the better financial
position of the protectorate of Southern Nigerian to cover the costs of
administration and development in the financially weak colony and
protectorate of Lagos, then saddled with the white elephant of a railway
in need of extension since 1901”.
3.2.2 January 1914 Amalgamation
The second amalgamation was that of 1914. In January 1914, the British
government amalgamated Northern and Southern Nigeria. The principal
reason for this is the same as that of May 1906. The Northern
protectorate was not as economically buoyant as the colony and
protectorate of Southern Nigeria. That was why, for the British imperial
offices, since the Southern trade was booming, amalgamation would
allow the surpluses acquired in the south to be used in the North, and
this was expected to reduce British Treasury responsibility. Sir
Frederick Lugard (later became Lord) is best known as the father of the
“January 1914” amalgamation.
3.2.3 Some Consequences of the Amalgamation
It can be argued that even if the initial intention of the amalgamation

process was to make of Nigeria a political unit, it did practically fail.
According to Hatch (1970) the amalgamation of Nigeria was carried out
with many unanswered questions such as:
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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
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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.
What role did the amalgamations play in the evolution of Nigeria as a

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

levels. Nigerians became foreigners in their own country! For instance,
it became very difficult, if not impossible, for them to effectively
participate in both the economic and governmental processes of their
own country. The immediate result to such unfortunate situation was the
birth of Nigerian nationalism. Like in other parts of Africa, some brave
Nigerians stood up and decided to champion the cause for reforms in the
system. The Nigerian nationalism was welcome both in the country and
abroad. Three major trends characterized the strength of nationalistic
spirit:
a. The peoples protest against the colonial system in their desire to

alter the existing colonial system so that they could benefit
from it,
b. The activities of black diasporas in the New World- the Americas
such as Marcus J. Garvey and Wilmot Blyden who were
exponents of the dignity of the African person, and
c. The presence of an articulate class of Nigerian elites who through
their acquisition of western education were in the vanguard of
those agitating for change in the status quo.
“The West African Pilot” and Garvey’s “the Negro World”
These are the most prominent newspapers that contributed seriously to

the emergence of Nigerian nationalism. Besides, some other factors also
contributed to the Nigerian nationalism: the development of political
parties, and the election of the labour party in Britain with its anti-
colonialism agenda. Nigeria became independent on October 1st 1960.
The Nigerian Youth Movement (NYM)
This movement is best known as the “first true nationalist organization”

that emerged in Nigeria in 1936. It was headed by Samuel Akinsanya,
H.O Davies, Ernest Ikoli and Dr. J.C Vaughan. Dr. Nnamdi Azikiwe
and Chief Obafemi Awolowo later joined the movement in 1937.
The National Council of Nigeria and the Cameroon’s
This movement was created on 26th August 1944. It was headed by

Herbert Macaulay as president and Dr. Nnamdi Azikiwe as its secretary.
In 1945, the movement made one of its aims very clear: “to achieve
internal self-government for Nigeria whereby the people of Nigeria and
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the Cameroons under British mandate shall exercise executive,

legislative and judicial power”.
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The Igbo domination within the party brought in a feeling of resentment.

The true nationalist spirit started giving way to “tribal interest”. On this
note, the Action Group (AG) was founded in 1948 by Obafemi
Awolowo to defend the interest of the Yoruba. A year later (1949) the
Northern peoples Congress (NPC) was formed by Mallam Aminu Kano
and Mallam Abubakar Tafawa Balewa to defend the interests of the
Northerners.
There is no doubt that the establishment of these tribal oriented political

organizations turned out to be strong centrifugal forces against Nigerian
unity. According to Olusanya (1980:568) “with the formation of the AG
and the NPC, ethnic nationalism and regional divisions triumphed over
the forces of unity in Nigerian politics.”
3.3.2 Nigerian Independence and Constitutions
The final declaration of the Nigerian independence on October 1st 1960

was also the result of the major constitutions namely:
The Richards Constitution of 1946

The McPherson constitution of 1951, and
The Lyttleton Constitution of 1954
The 1954 Constitution
The McPherson constitution was the most comprehensive and did not
live long. The need for its revision became necessary. The revision led
to the promulgation of the Lyttleton Constitution of 1954 that remains
the cornerstone of the Nigerian constitution till date. The 1954
constitution established a federal system of government for Nigeria. It
is also believed that the 1954 constitution marked the end of nationalist
struggle for independence. You should also remember that even when
Nigeria attained her independence, there were still deep fissures within
the structure. Ethnicism and tribalism were the most prominent, along
with the feeling of marginalization by minority groups in different areas.
3.3.3 Is Nigeria a Vital Political Unit?
Bearing the socio-historical evolution of Nigeria in mind, the question

whether Nigeria is a real political unit cannot receive a complete “no” or
“yes” answer. The answer will depend on the person’s angle of analysis.
For some scholars, the Federation of Nigeria is a mistake. They argue
that Nigeria is a conglomerate of various ethnic groups. And, during the
pre-colonial period those ethnic groups never interrelated. So it was
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futile to put such people together. Therefore, the unity of Nigeria is just
a mere concept or a slogan.
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Although there are some elements of truth in this thesis, some scholars
still argue the opposite. According to Ikime (1985) and Ajayi and
Alagoa (1980) Nigeria can be seen as a real political unit. They argue
that there were fruitful inter-group relations between the people of
Nigeria before colonial rule. They also argue that the common
experience of colonial rule buy the peoples of Nigeria provided good
grounds for building a nation. This was also the case with the British
thirteen America Colonies that later formed the United States of
America with their declaration of independence in 1776.
Nigeria is not a vital political unit. Discuss.
4.0 CONCLUSION
This study dealt with the socio-historical analysis of the evolution of

Nigeria as a political unit. We have seen how the dynamics of such
evolution passed through different stages mostly engineered by British
colonial masters.
5.0 SUMMARY
In this study unit I introduced you to the knowledge of the different

stages of the evolution of Nigeria as a political unit. Therefore, at the
end of this unit you are expected to:
Know the first Europeans to arrive Nigeria

Know the contribution of the British in the creation of Nigeria
Know about the different amalgamations that occurred in Nigeria
Know about the Nigerian nationalism
Be aware of some unanswered questions left by the colonialists
Of course, you should be able to know if Nigeria is a vital political
unit, etc
1. Use your own words to discuss the evolution of Nigeria as a

political unit.
2. Is Nigeria a vital political unit?
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Coleman, James (1965). Nigeria: Background to Nationalism. Los

Angeles: University of California Press.
Dudley, B. (1982). An Introduction to Nigerian Government and

Politics. Bloomington: Indiana University Press.
Hatch, John (1970). Nigeria: A History. London: Heinemann.
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GST 201 GST 201 NIGERIAN PEOPLES

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

Unit 1 The Peoples of Southern Nigeria and their Culture in

UNIT 1 THE PEOPLES OF SOUTHERN NIGERIAN

3.4.2 The Socio-Political Organization of the Igbo

Nigerian Peoples and Culture is a very interesting and exciting study. It

It is hoped that at end of this unit, you should be able to:

know who the Yoruba are;

3.0 MAIN CONTENT

3.1 Major Ethnic Groups of Southern Nigeria

3.2 The Yoruba

In a nutshell, the Yoruba can be described as one of the major ethnic

Use your own words to describe who the Yoruba are

3.2.1 Origins of the Yoruba

Rev. Samuel Johnson’s Version

The Oke Oramfe’s Version

Oke Oramfe is located in Ile-Ife. It is believed to be the centre from

to a white piece of cloth, and a cockerel. Somewhere on their way to the

“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

The Alaafin Administration

Oyo Empire was very unique and exceptional in its system of

Theoretically, the Alaafin was the fountain of authority and was

The Ogboni Cult’s Administration

Apart from the Alaafin cabinet, members of the Oyomesi cult

The Army was another arm of government in traditional Yoruba society.

Discuss the socio-political organization of the traditional Yoruba.

3.3 The Bini

Who are the Bini people?

3.3.1 Origins of Benin Kingdom

The Egharevba’s Version

decided to send his youngest son Oranmiyan [Omonoyan = pampered

With the end of Ogiso dynasty, Benin went through a period of

A recent version of this episode by some Bini elites maintains that

Discuss the origins of the Bini people.

3.3.2 The Socio-Political Organization of the Bini

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

3.4 The Igbo

The Igbo are grouped into five sub-cultures:

The Igbo of the eastern Nigeria

Generally, the Igbo are predominantly farmers and traders. Despite

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

3.4.1 Origins of the Igbo

The origin of the Igbo people is as controversial as that of the Yoruba

The Middle East Version

Some believe that the Igbo peoples migrated to their present

The Igboland Centred Version

The Nri Version

Professor M.A. Onwuejeogwu (2000) regards the Nri version as

Anambra. When he arrived at Aguleri, he met some

their own and settled with them. As their population increased,

The Awka or Orlu Version

Another tradition considered Awka or Orlu towns as the center of

The Idah Version

Some groups such as the Umunri claim to have migrated to their

The Benin Version