GST 112 Lecture Notes PDF

NIGERIA PEOPLES AND CULTURE (GST 112/103) LECTURE MATERIALS BY USMAN ISAH NDASHIRU A. Ph D Department of General Studies, Federal University of Technology, Minna INTRODUCTION GST103: Nigerian Peoples and Culture i...

NIGERIA PEOPLES AND CULTURE (GST 112/103) LECTURE MATERIALS BY USMAN ISAH NDASHIRU A. Ph D Department of General Studies, Federal University of Technology, Minna INTRODUCTION GST103: Nigerian Peoples and Culture is a one-semester 2-credit unit course. It is made up of 14 units which treat the Nigerian's perception of his world, culture areas of Nigeria and their characteristics, evolution of Nigeria as a political unit, concept of functional education, social justice, individual and national development, norms and values and moral obligations of citizens. There are no compulsory pre-requisites for this course. The course guide tells you briefly what the course is all about, what you are expected to know in each unit, what course materials you will be using and how you can work your way through these materials. It also emphasizes the need for tutor-marked assignments. WHAT YOU WILL LEARN IN THIS COURSE The overall aim of GST103: Nigerian Peoples and Culture is to introduce you to the history of traditional Nigerian peoples and culture. This course also attempts to trace the pre-colonial history and the culture areas of Nigeria and the evolution of the country as a political unit. This course will also teach you how to analyze and understand people's cultures from a historical, sociological and anthropological angle. Thus, your understanding of Nigerian peoples and culture will equip you, not only to have a sound knowledge of Nigeria, but also to teach other people too. COURSE AIMS The major aim of this course is to help you understand and have a sound knowledge of the traditional Nigerian peoples and culture. This will be achieved by: Introducing you to the traditional Southern and Northern Nigerian peoples and culture;  Helping you understand the evolution of Nigeria as a political unit; Highlighting some major culture areas of Nigeria; Analyzing the impact of Western education on national development in Nigeria; and Helping you understand the concepts of functional education, national economy, and social justice in Nigeria. COURSE OBJECTIVES To achieve the aims set out above, there are set overall objectives. In addition, each unit also has specific objectives. The unit objectives are always included at the beginning of a unit. You should read them before you start working through the unit; you may want to refer to them during your study of the unit to check on your progress. You should always look at unit objectives after completing a unit. In this way you will be surer of having done what was required of you in the unit. Stated below are the wider objectives of this course as a whole. By meeting these objectives, you should have achieved the aims of the course as a whole. On successful completion of the course, you should be able to: Have a sound knowledge of the traditional Nigerian peoples and culture; Discuss the culture areas of Nigeria and their characteristics; Analyze the impact of Western education on national development in Nigeria; and Explain the evolution of Nigeria as a political unit ASSESSMENT There are two aspects to the assessment of the course: One is the tutor-marked assignments; and the other is a written examination. In tackling the assignments, you are expected to apply the information and knowledge acquired in this course. WORKING THROUGH THIS COURSE To complete this course, you are required to read the study units, read recommended books and read other materials. Each unit contains self- assessment exercises, and at some points in the course you will be required to submit assignments for assessment. Below you will find listed all the components of the course and what you have to do. COURSE MATERIALS Major components of the course are: 1. Course Guide 2. Study Units 3. Textbooks 4. Assignment File 5. Presentation Schedule CONTENTS PAGE Module Unit 1 The Peoples of Southern Nigeria and Their Culture in Pre-Colonial Times Part I Unit 2 The Peoples of Southern Nigeria and Their Culture in Pre-Colonial Times Part II Unit 3 The Peoples of Northern Nigeria and Their Culture in Pre-Colonial Times Unit4. The Peoples of Northern Nigeria and Their Culture in Pre-Colonial Times Unit 5. The Dynamics of the Evolution of Nigeria as a Political Unit STUDY UNITS There are fourteen study units in this course as follows: Module 1 Unit 1 The Peoples of Southern Nigeria and their Culture in Pre- colonial Times Part I Unit 2 The Peoples of Southern Nigeria and their Culture in Pre-colonial Times Part II Unit 3 The Peoples of Northern Nigeria and their Culture in Pre-colonial Times Part I Unit 4 The Peoples of Northern Nigeria and their Culture in Pre- colonial Times Part II Unit 5 The Dynamics of the evolution of Nigeria as a political unit Module 2 Unit 1 The Culture Area of Niger Delta Region of Nigeria Unit 2 The Culture Area of the Rain Forest Region of Nigeria Unit 3 The Culture Area of Guinea Savanna Region of Nigeria Unit 4 The Culture Area of the Sudan Savanna Region of Nigeria Module 3 Unit 1 A Historical Analysis of Education and National Development in Nigeria Unit 2 A Historical Analysis of Economy and National Development in Nigeria Unit 3 A Historical Analysis of Religion and National Development in Nigeria Unit 4 A Historical Analysis of Moral and Socio-political Rights of Citizens in Nigeria Unit 5 A Historical Analysis of Social Justice and National Development in Nigeria The first four units will give you knowledge of the traditional Southern and Northern Nigerian peoples and culture. The next four units analyze the different culture areas of Nigeria. The ninth unit deals specifically with the evolution of Nigeria as a political unit. The last five units discuss and analyze the norms, values, the impact of Western education and addresses the historical perspectives of education, economy, religion, social justice and moral rights of citizens of Nigeria TEXTBOOKS AND REFERENCES These textbooks are recommended. The first one is compulsory for this course. Nzemeke, A.D. and E.O. Erhagbe. (2002). Nigerian Peoples and Culture (2nd ed.). Benin City: University of Benin Press. Crowder, M. and G. Abdullahi. (1977). Nigeria: An Introduction to its History. Lagos: Longman Nig. Plc. Fafunwa, A.B. (1974). History of Education in Nigeria. Nnoli, Okwudiba. (1978). Ethnic Politics in Nigeria. Enugu: Fourth Dimension Publishers. Onwuejeogwu, M.A. (2000). African Civilizations: Origin, Growth and Development. Lagos: Uto Publications. Ugowe, C.O.O. (1995). The Nigerian Legacy: A Handbook of a Black African Culture and Civilization. Lagos: Hugo Books. TUTOR-MARKED ASSIGNMENT There are fourteen tutor-marked assignments in this course. You need to submit all the assignments. The best four (i.e. the highest four of the fourteen scores) will be counted. The total marks for the best four (4) assignments will be 30% of your total course mark. Assignment questions for the units in this course are contained in the Assignment File. You should be able to complete your assignments from the information and materials contained in your set textbooks, reading and study units. However, you are advised to use other references to broaden your viewpoint and provide a deeper understanding of the subject. Unit Title of Work Week’s Activity Assessment (end of unit) Course Guide 1 The Peoples of 1 Assessment 1 Southern Nigeria and their Culture in Pre- colonial Times Part I 2 The Peoples of 2 Assessment 2 Southern Nigeria Culture in Pre- colonial Times Part II 3 The Peoples of 3 Assessment 3 Northern Nigeria and their Culture in Pre- colonial Times Part I 4 The Peoples of 4 Assessment 4 Northern Nigeria and their Culture in Pre- colonial Times Part Ii 5 The Dynamics of the 5 Assessment 5 Evolution of Nigeria as a Political Unit 6 The Culture Area of 6 Assessment 6 Niger Delta Region of Nigeria 7 The Culture Area of 7 Assessment 7 the Rain Forest Region of Nigeria 8 The Culture Area of 8 Assessment 8 Guinea Savanna Region of Nigeria 9 The Culture Area of 9 Assessment 9 the Sudan Savanna of Nigeria 10 A Historical Analysis 10 Assessment 10 of Education and National Development in Nigeria 11 A Historical Analysis 11 Assessment 11 of Economy and National Development in Nigeria 12 A Historical Analysis 12 Assessment 12 of Religion and National Development in Nigeria 13 A Historical Analysis 13 Assessment 13 of Moral and Socio- Political Rights of Citizens in Nigeria 14 A Historical Analysis 14 Assessment 14 of Social Justice and National Development in  Nigeria 15 15 MODULE 1 Introduction This module is made up of five (05) study units [see below]. However, you should always bear in mind that although the study units are autonomous, they are interconnected as well. The overall aim/purpose of this first module is to introduce you to the knowledge of Nigerian peoples and their cultures particularly in pre-colonial times. Thus, this module will focus on three (03) particular points namely: The history of the peoples of Southern Nigeria and their culture. The history of the peoples of Northern Nigeria and their culture. The study of the dynamics of the evolution of Nigeria as a political unit. Unit 1 The Peoples of Southern Nigeria and their Culture in Pre-Colonial Times Part I Unit 2 The Peoples of Southern Nigeria and their Culture in Pre-Colonial Times Part II Unit 3 The Peoples of Northern Nigeria and their Culture in Pre-Colonial Times Part I Unit 4 The Peoples of Northern Nigeria and their Culture in Pre-Colonial Times Part II Unit 5 The Dynamics of The Evolution of Nigeria as a Political Unit UNIT 1 THE PEOPLES OF SOUTHERN NIGERIAN AND THEIR CULTURE IN PRE-COLONIAL TIMES [PART I] CONTENTS 1.0 Introduction 2.0 Objectives 3.0 Main Content 3.1 Major Ethnic Groups of Southern Nigeria 3.2 The Yoruba 3.2.1 Origins of the Yoruba 3.2.2 The Socio-Political Organization of the Yoruba 3.3 The Bini 3.3.1 Origins of the Bini 3.3.2 The Socio-Political Organization of the Bini 3.4 The Igbo 3.4.1 Origins of the Igbo 3.4.2 The Socio-Political Organization of the Igbo 4.0 Conclusion 5.0 Summary 6.0 Tutor-Marked Assignment 7.0 References/Further Reading 1.0 INTRODUCTION Nigerian Peoples and Culture is a very interesting and exciting study. It is one of the best channels that will help you have a sound knowledge and understanding of Nigeria and its peoples especially in pre-colonial times. These are the Yoruba, the Bini and the Igbo. 2.0 OBJECTIVES At end of this unit, you should be able to: know who the Yoruba know who the Bini know who the Igbo discuss their origins understand their culture or way of life understand their socio-political organization know the similarities and dissimilarities among them. 3.0 MAIN CONTENT 3.1 Major Ethnic Groups of Southern Nigeria We can identify among several others, at least six (06) major ethnic groups in Southern Nigeria. These are the Yoruba, the Bini, the Igbo, the Itsekiri, the Urhobo and the Ijaw. However, the first three are our main concern in this unit. SELF-ASSESSMENT EXERCISE Who are the major ethnic groups of southern Nigeria that you know? 3.2 The Yoruba In a nutshell, the Yoruba can be described as one of the major ethnic groups in Southern Nigeria. Of course, several members of the Yoruba race can be found everywhere around the globe. But the majority of them are found in some Western and Central States of Nigeria stretching across Oyo, Osun, Ogun, Ondo, Lagos, Kwara and Kogi. They practice both Islam and Christianity but most of them are still traditionalist to the core. The Yoruba ethnic group is believed to have come into existence between 2000-1000 BC. SELF-ASSESSMENT EXERCISE Use your own words to describe who the Yoruba are 3.2.1 Origins of the Yoruba Till today, the history of the origins of the Yoruba people remains controversial. The Yoruba, as an ethnic group still holds many versions about its origins. Rev. Samuel Johnson’s Version In his book, History of the Yoruba (1950), Johnson traces the origin of the Yoruba to the “East”. According to him, the Yoruba originally came from the North-Eastern area of Africa. The similarities between the cultures of the Yoruba and the Egyptians in terms of religious observances, works of arts, burial and other traditional practices are enough evidence. It is from Egypt, after several years of journey that the Yoruba finally settled in Ile-Ife in Nigeria. Oduduwa is believed to be the first leader that led the Yoruba to Ile-Ife and subsequently sent his sons and grandsons to found other Yoruba kingdoms. Johnson’s conclusion is worth recalling: That the Yoruba came originally from the East, there cannot be the slightest doubt as their habits, manner and customs, etc., all go to prove. With them the East is Mecca and Mecca is the East. Having strong affinities with the east looming so largely in their imagination, everything that comes from the east with them comes from Mecca, and hence it is natural to present themselves as having hailed originally from that city. The Oke Oramfe’s Version Oke Oramfe is located in Ile-Ife. It is believed to be the centre from which the world was created. In their paper Yorubaland up to 1800, Akinjogbin & Ayandele (1980) give us a full picture of what Oke Oramfe’s version is all about. According to the legend, there was a period when the world was covered by water. The Almighty God then decided to send some of his messengers to the world and they included Obatala or Orisa Nla or Orisa Alase [as the leader] and sixteen Oye [immortals]. They were given fives pieces of iron, a lump of earth tied to a white piece of cloth, and a cockerel. Somewhere on their way to the world, the leader, Obatala, got drunk with palm wine. Oduduwa seized the symbol of authority from him and eventually led the party to the world. The site on which they landed is traditionally known as Oke Oramfe in Ile-Ife. On arrival at the site, Oduduwa set down the five pieces of iron and placed the lump of earth on them. The cockerel then spread its toes on the earth. Consequently, the earth was formed and Oduduwa thus became the ruler. It was from this base (Ife) that he extended his authorities to other Yoruba towns and villages. SELF-ASSESSMENT EXERCISE “The origin of the Yoruba ethnic group is still controversial”. Discuss. The Socio-Political Organization of the Yoruba Oyo is best known as the major kingdom that eventually emerged as an empire in Yorubaland. Various traditions believe that Oyo was founded by Oranmiyan, the son of Oduduwa, who is also credited with establishing the present Benin monarchy. Oyo Empire was founded in the middle of the fifteen century. A century later, it became very powerful and prosperous, extending its authority as far as Dahomey. ∗ The Alaafin Administration Oyo Empire was very unique and exceptional in its system of government. For instance, in the sixteenth century, Oyo was one of the rare empires that had in- built checks and balances, and, this contributed to its stability for centuries. The Alaafin was the head of the empire, and was resident in the capital. He was also regarded as “Lord of many lands”. The Alaafin was assisted in his administration by a retinue of officials made up of priests, officials and eunuchs. He had a well organized court as well. Theoretically, the Alaafin was the fountain of authority and was therefore regarded as the “companion of the gods”. Sometimes, he had an autocratic tendency, but in practice, his powers were often limited and regulated by the Oyomesi, a council of seven members headed by Bashorun who acted as the prime minister. The members of Oyomesi were king makers as well. At the demise of the Alaafin, they were the ones to select his successor. The Oyomesi also had the power to remove any Alaafin especially when he appeared dictatorial or transgressed the laws of the land. Usually the deposed Alaafin was expected to commit suicide. The Ogboni Cult’s Administration Apart from the Alaafin cabinet, members of the Oyomesi cult constituted another arm of government. It was a very powerful cult. It was composed of free and prominent members of the society as well as members of the Oyomesi. The Ogboni cult had a very vital position in Yoruba society. It played a mediatory role in any conflict between the Oyomesi and the Alaafin. It was a kind of counter power to the Oyomesi as well. The Army The Army was another arm of government in traditional Yoruba society. It was very organized. Its head was conferred with the coveted title of Are-Ona-Kankanfo. It was made up of infantry and calvary. The AreOna-Kankanfo was expected to live outside the capital. The Army was credited with performing important functions which included stability of the empire, expansion, as well as keeping dissident territories in check. Oyo Empire also had provincial governments. They were modelled after the central government. They were administered by princes, minor kings and baales [provincial governors]. All of them were subject to the overlordship of the Alaafin. The provincial governments enjoyed considerable autonomy. But the Alaafin had personal agents, Ilari, all over the provinces. The Alaafin used the Bere annual festival periods to acknowledge the renewal of allegiance of the provincial governors to him. SELF-ASSESSMENT EXERCISE Discuss the socio-political organization of the traditional Yoruba 3.3 The Bini It is obvious that the Bini, more than any other ethnic group, have played major roles in the history of Nigeria. For instance, the Bini were the first to be visited by the Europeans as early as 1472 A.D. According to Hodgkin the second half of the fifteenth century witnessed the arrival of the first Europeans to Benin. For instance, a Portuguese, Ruy de Sequeira, arrived during Ewuare’s reign in 1472 while Alfonso de Aviero arrived during Ozolua’s reign in 1484. The Benin Kingdom was also the first in the West Coast of Africa to exchange ambassadors with a major European power, the Portuguese. This was between 1481 and 1504. SELF-ASSESSMENT EXERCISE Who are the Bini people? 3.3.1 Origins of Benin Kingdom The Egharevba’s Version Just as other Nigerian peoples, the Bini have various traditions of origin. Egharevba (1968) for instance, claims that the Bini people emigrated from Egypt and in the course of their journey southward, settled at Ile-Ife before finally arriving at their present location. Igbafe’s Version Another tradition has it that the Bini peoples have been living in the area “from the very beginning”. According to Bini mythology, Bini was the youngest child of Osanobua [the High God]. He and his brothers, who included the king of Ife, were sent to live in the world. They were asked by the High God to take whatever they wanted along with them to the world. While others chose wealth, magical skills and material wellbeing, the youngest on the advice of a bird, chose a snail shell. On arrival, they found that the world was covered by water. Following instruction from the bird, the youngest child over-turned the snail shell, whereupon sand poured out of it and covered a large part of the water to form land. Thus, the first ruler of Bini became the owner of the land. Land made him powerful and wealthy as he had to sell portions of it to his elder brothers who then became his subjects. Ogiso’s Version The first period of pre-colonial Bini history is known as the Ogiso era. This is because their rulers were the Ogisos, which means “kings of the sky”. The first Ogiso was known as Igbodo. He was succeeded by Ere who is credited with forming the guild system and laying solid foundation for the kingdom. Ere was succeeded by Orire, who himself was succeeded by a number of Ogisos among whom were women. The last Ogiso was Owodo. History tells us that Owodo was the one that clashed with the nobles and eventually became a victim of intrigues of his wives. This led to the banishment of his only son and heir apparent, Ekaladeran. Ekaladeran founded Ughoton, a port-town in Benin. He later moved to Ife through Erua, where he spent the rest of his life. Many years later, because of a serious political crisis in Benin, the nobles sent for him to come back and rule over them. But it was too late. Ekaladeran was very old anddecided to send his youngest son Oranmiyan [Omonoyan = pampered child] who came and established the Eweka dynasty. With the end of Ogiso dynasty, Benin went through a period of interregnum during which the elders established a form of republican government headed by Evian who eventually attempted to usurp the throne by nominating his son Ogiamen to succeed him. However, as Evian was not an Ogiso, the Benin people rejected his son Ogiamen. This situation led to a serious political crisis in the Bini Kingdom. During the crisis, two factions emerged: 1) the pro-monarchy and 2) the pro-Ogiamen [also known as Republicans]. This stalemate forced the elders to send a delegation to the Ooni of Ife requesting him to send somebody to Benin to rule over them. The request was granted and Oranmiyan, one of the Ooni’s sons, was sent to rule the Benin people. But on his arrival to Benin Kingdom, Oranmiyan found the Bini people ungovernable. So, he decided to go back to Ife. However, on his way back, history tells us that Oranmiyan had an affair with a Bini woman, the daughter of Enogie of Ego-Erinmwinda. The woman became pregnant and eventually gave birth to a child who later became Eweka I. He is credited with establishing the present Bini dynasty. A recent version of this episode by some Bini elites maintains that Oranmiyan, who came from Ife to establish the present monarchy, was a Bini prince. According to them, Oranmiyan was the son of Ekaladeran who had earlier been banished from Benin and who subsequently settled at Ile-Ife and eventually became the ruler, Oduduwa. Before Oranmiyan got back to Ife, he said of the Bini kingdom: “the country is a land of vexation, Ile-Ibinu, and only a child born, trained and educated in the arts and mysteries of the land could reign over the people”. It was this son of Oranmiyan born by a Bini woman who was subsequently “trained and educated in the arts and mysteries of the land” that eventually ascended the throne with the name Eweka I. Eweka I thus became the first Oba of Benin and his dynasty still reigns in Benin till today. The overall position of the Bini elites is that although Oranmiyan came from Ile-Ife, the monarchy which he established is indigenous to the Bini because he [Oranmiyan] was the son of a Benin prince, and his son, Eweka I, was conceived, born and brought up in Benin. There is no doubt that to them, the present monarchy is indigenous to the Bini. But more research is still needed to ascertain the veracity of this version. Coincidentally, Eweka I had a long and glorious reign. He had many children who were sent to villages as Enogies. SELF-ASSESSMENT EXERCISE Discuss the origins of the Bini people. 3.3.2 The Socio-Political Organization of the Bini As earlier mentioned, the Bini kingdom was the first in the West Coast of Africa to exchange ambassadors with a major European power. This was between 1481 and 1504. At that time, the Bini kingdom was already socio-politically well organized. This is what Hodgkin (1975) who visited Benin in 1604 declared: “the town seems to be very great. When you enter into it, you go into a great broad street, not paved, which seems to be seven to eight times broader than the Warmoes Street in Amsterdam….” Bini kingdom had a unique political system, which centered on the Oba. He was the head of the kingdom and succession to the throne was by primogeniture, that is, the first surviving son succeeded his father. To Hodgkin, “the Oba was not only the civil head of state; he was also the religious head as well. He was in fact regarded as a divine person who, in himself, summed up the whole of the race… In him dwelt the divine spirit passed on to him from his forebears” (Hodgkin, 1975). The Bini society was classified into two distinct classes: 1) the nobility [Adesotu], and 2) the commoner [Ighiotu]. The nobility was organized into three groups of title holders: The Uzama The Eghaevbo n’ Ogbe [palace chiefs] and The Eghaevbo n’ ore [town chiefs] The ordinary people too, most especially those within the city, were organized into a number of guilds. The guilds were professional groups of the common people. There were a number of them such as those of the carvers, brass-workers, blacksmiths, doctors, butchers, etc. These guilds, most especially those that lived in defined quarters in the kingdom, had a system of administration which was the same as that of the villages. SELF-ASSESSMENT EXERCISE Discuss the socio-political organization of the traditional Bini kingdom. 3.4 The Igbo The Igbo people are best known for their segmentary or acephalous way of life. This is because from the ancient times, they had no centralized states. Consequently, they operated a kind of government without kings. The Igbo are grouped into five sub-cultures: The Igbo of the eastern Nigeria The Igbo of the South-eastern Nigeria The Igbo of the North-eastern Nigeria The Western Igbo and The Northern Igbo Generally, the Igbo are predominantly farmers and traders. Despite some cultural diversity among them, they do share a common basic culture in their language with a cluster of dialects that are mutually intelligible. They also share a common political system based on decentralization of power and delegation of authority exercised by the holders of the staff of authority, the Ofo. SELF-ASSESSMENT EXERCISE 1. Use your own words to characterize the Igbo people. 2. How many sub-cultures exist in Igbo society? 3.4.1 Origins of the Igbo The origin of the Igbo people is as controversial as that of the Yoruba and the Bini. There are so many versions and it is very difficult to say which is the most acceptable. The Middle East Version Some believe that the Igbo peoples migrated to their present location from either the North or the Middle-east. The Igboland Centred Version Others believe that the Igbo people had been in their present abode from the beginning. Therefore, Igboland is the original homeland. The Nri Version Professor M.A. Onwuejeogwu (2000) regards the Nri version as the only authentic version of origin in existence in the oral tradition of the Igbo. According to Nri version, the ancestor of the Igbo, Eri, descended from the sky and sailed down the River Anambra. When he arrived at Aguleri, their own and settled with them. As their population increased, some groups migrated to other parts of Igboland to establish their own settlements. The Awka or Orlu Version Another tradition considered Awka or Orlu towns as the center of origin of the Igbo from where they dispersed to other areas.  The Idah Version Some groups such as the Umunri claim to have migrated to their present location from Idah. The Benin Version The Onitsha and the Igbo on the other side of the River Niger [Delta Igbo], claim Benin origin. The Israeli Version One of the most popular versions of the migratory stories of origin of the Igbo people is the one that points to Israel. This assumption is based on the so-called similarities between the cultures of the Igbo and the ancient Hebrew. Some Igbo scholars consider themselves as off-shoots of the lost tribes of the Hebrews who migrated southward. You should remember that the Igbo society has always been known as acephalous. Moreover, there were very limited professional historians as at that period. There were no equivalents of Oba, and Alaafin or of palaces over most parts of Igboland. This is why it is very difficult to reconcile all these various versions. SELF-ASSESSMENT EXERCISE 1. Discuss the Igbo origins. 2. Unlike the Yoruba and Bini, why are the versions of the origin of the Igbo more difficult to reconcile? 3.4.2 The Socio-Political Organization of the Igbo Unlike other ethnic groups such as the Yoruba and the Bini, the Igbo people did not build any strong centralized states. This is mainly because Igbo society had always been fragmentary or acephalous. In traditional Igbo for instance, the village was the centre of government.he met some autochthonous group of people who had no living memory ofhis has been described as direct democracy. The village-centered administration implied that every linkage for instance, including all male adults in the village, participated in its political process. The Amala Oha You should always remember that the socio-political organization of the traditional Igbo was fundamentally based either on the age grades or age and titled societies. Amala Oha was therefore a form of general assembly in traditional Igbo society. All the male adult members usually met in this assembly to perform legislative functions. In ancient times, the Amala Oha’s meetings were held in the open village square. All the decisions taken during those meetings were absolute and final. As a democratic society, the life of every individual was highly respected. More so, the recognition of an individual in the society was based on individual capability and age rather than family background. The elders formed the core of village administration. They were highly respected accordingly. Hardworking and wealthy individuals were respected and given important responsibilities in the society as well. The youth, middle age or able bodied men and elders constituted age-sets or age groups. You should remember that each age-set had its own special rights, duties, obligations and responsibilities in matters affecting the village. SELF-ASSESSMENT EXERCISE 1. What do you understand by a segmentary or acephalous society? 2. The Igbo traditional society has been described as direct democracy. Why? 4.0 CONCLUSION This unit has dealt with the Southern Nigeria peoples and their cultures particularly in pre- colonial times. The Yoruba, the Bini and the Igbo have been the main focus. It should be clear to you now that there is a kind of cultural shift from what happened to the traditional Yoruba, Bini and Igbo to what we witness today. 5.0 SUMMARY In this unit, I introduced you to the Southern Nigerian peoples and their cultures in pre-colonial times. I discussed and analyzed the first three major ethnic groups of the Southern Nigeria: the Yoruba, the Bini and the Igbo. Therefore, at the end of this unit you are expected to be able to: identify the Yoruba identify the Bini identify the Igbo discuss the origins of these Nigerian peoples. explain their traditional culture or way of life. explain their traditional socio-political organizations. identify the similarities and dissimilarities among them etc. 6.0 TUTOR-MARKED ASSIGNMENT 1. What do you know about the traditional Yoruba, Bini and Igbo peoples and cultures? 2. Discuss any similarity and dissimilarity among them. 7.0 REFERENCES/FURTHER READING Afigbo, A. E. (1980). “Igboland before 1800”. In Obaro Ikime, ed. Groundwork of Nigerian History. Ibadan: Heinemann Educational Books. Akinjogbin, I. A. and E.A. Ayandele. (1980). “Yorubaland Up to 1800”. In Obaro Ikime, Ed. Groundwork of Nigerian History. Ibadan: Heinemann Educational Books. Egharevba, J. U. (1960). A Short History of Benin. Ibadan: Ibadan University Press. Hodgkin, T. (1975). Nigerian Perspective. London: Oxford University Press. Igbafe, P.A. “Benin in the Pre-Colonial Era”. Tarik, Vol.5 No.1 (1974). Johnson, S. (1950). History of the Yorubas. Lagos: C.M.S. Nzemeke, A.D. and Erhagbe, E.O. (2002). (eds). Nigerian Peoples and Cultures (2nd Edition). Benin City: University of Benin. Onwuejegwu, M.A. (2000). African Civilizations: Origin, Growth and Development. Lagos: Uto Publications. UNIT 2 THE PEOPLES OF SOUTHERN NIGERIA AND THEIR CULTURE IN PRE- COLONIAL TIMES (PART II) CONTENTS 1.0 Introduction 2.0 Objectives 3.0 Main Content 3.1 The Itsekiri 3.1.1 Origin of the Itsekiri People 3.1.2 The Socio-Political Organization of the Itsekiri People 3.2 The Urhobo 3.2.1 Origin of the Urhobo People 3.2.2 The Socio-Political Organization of the Urhobo People 3.3 The Ijaw 3.3.1 Origin of the Ijaw People 3.2.2 The Socio-Political Organization of the Ijaw People 4.0 Conclusion 5.0 Summary 6.0 Tutor-Marked Assignment 7.0 References/Further Reading 1.0 INTRODUCTION This unit is the prolongation of the preceding one. Remember we are still discussing the People of Southern Nigeria and their Culture in Pre-Colonial times. In Unit 1, we dealt with the first three (03) major ethnic groups of Southern Nigeria. This present unit focuses on the last three (03) major ethnic groups of Southern Nigeria. These are: the Itsekiri, the Urhobo and the Ijaw. 2.0 OBJECTIVES At the end of this unit, you should be able to: identify the Itsekiri identify the Urhobo identify the Ijaw discuss their origin explain their culture or way of life identify the similarities and dissimilarities among them. 3.0 MAIN CONTENT 3.1 The Itsekiri 3.1.1 Origin of the Itsekiri People Iginuwa is known as the man through whom the kingdom of Itsekiri is said to have been established. History tells us that Iginuwa was the son and heir apparent of Oba Olua of Benin in about 1473. You should remember that unlike the Yoruba, Bini and Igbo peoples, the Itsekiri do not have many versions of their origin. According to the Itsekiri tradition, Iginuwa at a time wrongly advised his father on a particular issue. The advice was so disastrous that Iginuwa became very unpopular to the extent that his people vowed never to let him succeed his father. When his father, Oba Olua, noticed the seriousness of the anger of his people against his son, he decided to arrange a kingdom outside Benin for him. This was according to him, the best way to avoid problems in his kingdom. According to the tradition, Iginuwa was then sent with some chiefs and servants to an area by the sea to establish a kingdom of his own. On his arrival, Iginuwa met with some Ijaws who took him along with his followers by canoe to an Island where they finally settled. To most of the Itsekiri, this settlement is known as Itsekiri Kingdom till today. SELF-ASSESSMENT EXERCISE Discuss the Origin of the Itsekiri Kingdom. 3.1.2 The Socio-Political Organization of the Itsekiri People The Kingdom Iginuwa founded was made up and is still made up of the Itsekiri, Ijaw and a good number of other elements. Ode Itsekiri is the capital. Other settlements such as the Forcados, Escravos and Benin Rivers surround the capital. The socio-political organization of the Itsekiri people was very close to that of Benin Kingdom. The Palace and titles for instance were modeled after that of Benin Kingdom. But in the Itsekiri case, the Kingdom was ruled rather by the Olu. He alone presided over a council known as Ojoye which was made up of seven nobles or title holders. The Olu combined in himself spiritual and temporal powers. SELF-ASSESSMENT EXERCISE The Socio- political organization of the Itsekiri Kingdom was similar to that of the Benin Kingdom. Discuss. 3.2 The Urhobo 3.2.1 Origin of the Urhobo People Unlike the Itsekiri, the Urhobo people have more than one version of their Origins. Ughelli, Aghara and Ogo Version According to Ughelli, Aghara and Ogo, the Urhobo people originated from the Ijaw. To them, it is very difficult, if not impossible to culturally and historically differentiate the Urhobo from the Ijaw. Uwherun, Abraka, Agbon, Oogun and Olomu Version To Uwherun, Abraka, Agbon, Oogun, Olomu and many others, the Urhobo people are the product of the Benin immigrants. According to them, it is very difficult if not impossible to historically and culturally differentiate the Urhobo people from the Bini. SELF-ASSESSMENT EXERCISE Use your own words to discuss the origin of the Urhobo People. 3.2.2 The Socio-Political Organization of the Urhobo People Just like the Itsekiri, the Urhobo people are found in the Niger Delta region. However, unlike the Itsekiri, the Urhobo are fragmented and live in different places in the Niger Delta area. This may be the reason why the Urhobo people, unlike the Itsekiri and Benin, have never established a single Kingdom. Socio- politically speaking, each Urhobo Village had its own traditional institution headed by a ruler (Ovie). Just like the Itsekiri, the socio-political organization of the Urhobo people was modeled after that of Benin Kingdom. The Ovie for instance, had a court made of prominent individuals and titleholders. Moreover, just like in Igboland, the adult male members of the Urhobo society were divided into age sets corresponding with youth, middle age and elders. Of course, each of the age sets performed specific duties in the societies. SELF-ASSESSMENT EXERCISE Use your own words to discuss the socio-political organization of the Urhobo People 3.3 The Ijaw 3.3.2 Origin Of the Ijaw People As one of the major ethnic groups in the Niger Delta region, the Ijaw people share almost the same stories of origin with their Itsekiri and Urhobo counterparts. That is to say there is no clear-cut demarcation on the history of the origin of the Ijaw from that of the Itsekiri and Urhobo. SELF-ASSESSMENT EXERCISE How can you characterize the origin of the Ijaw People? 3.3.2 The Socio-Political Organization of the Ijaw People Socio-politically speaking, the traditional Ijaw did not develop any centralized system of government. For some scholars, this might be so because the Ijaw were scattered in small fishing settlements in the creeks of the River Niger. The “House System” characterized Ijaw societies. Ijaw people were traders especially fishermen. The traditional major Ijaw states were Bonny, Kalabari, Ibrika, Opobo and Brass-Nembe. SELF-ASSESSMENT EXERCISE “The Socio-political Organization of the traditional Ijaw was unique.” Why? 4.0 CONCLUSION This unit has dealt also with the Southern Nigerian Peoples and Culture Specifically in Pre- colonial times. The Itsekiri, the Urhobo and the Ijaw have been the main focus. It should be clear to you by now that the Itsekiri, the Urhobo and the Ijaw people are located in the Niger Delta region. You should also remember that although the Itsekiri, the Urhobo and the Ijaw people have many things in common, they do have notable differences as well. It is also obvious that there is a kind of sociocultural shift from what happened to the traditional Itsekiri, the Urhobo and the Ijaw to what we witness today. 5.0 SUMMARY In this unit, I introduced you to the Part II of the peoples of southern Nigeria and their culture in pre-colonial times. I discussed and analyzed the three last major ethnic groups of the Southern Nigeria. That is, the Itsekiri, the Urhobo and the Ijaw. Therefore, at the end of this unit you are expected to know: identify the Itsekiri identify the Urhobo identify the Ijaw discuss their origins explain their traditional culture or way of life explain their traditional/ social-political organization explain the similarities and dissimilarities among them. 6.0 TUTOR-MARKED ASSIGNMENT 1 Discuss the Origins of the traditional Itsekiri, Urhobo and Ijaw. 2 Although the Itsekiri, Urhobo and Ijaw are all from the Niger Delta area, discuss what differentiates them. 7.0 REFERENCES/FURTHER READING Ikime, Obaro (1980). “The People and Kingdoms of the Delta Province.” In Obaro Ikime, (ed.) Groundwork of Nigeria History. Ibadan: Heinemann Educational Books. Nzemeke, A.D and E.A. Erhagbe, (eds). (2002). Nigerian People and Cultures (2nd ed). Benin City: University of Benin. Onwuejeogwu, M.A. (2002). African Civilizations: Origin, Growth and Development. Lagos: Uto Publications. UNIT 3 THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE- COLONIAL TIMES (PART I) CONTENTS 1.0 Introduction 2.0 Objectives 3.0 Main Content 3.1 Major Ethnic Groups of Northern Nigeria 3.2 The Hausa 3.2.1 Origins of the Hausa 3.2.2 The Social-Political Organization of the Hausa 3.3 The Kanem-Bornu 3.3.1 Origins of the Kanem-Bornu 3.3.2 The Social-Political Organization of the Kanem- Bornu 3.4 The Nupe 3.4.1 The Social-Political Organization of the Nupe 4.0 Conclusion 5.0 Summary  6.0 Tutor-Marked Assignment 7.0 References/Further Reading 1.0 INTRODUCTION This study unit introduces you to the Part I of the Peoples of Northern Nigeria and their culture in pre-colonial times. It focuses on the first three major ethnic groups found in the Northern Nigeria namely: the Hausa, the Kanem-Bornu and the Nupe. 2.0 OBJECTIVES At the end of this unit, you should be able to: identify the Hausa identify the Kanem-Bornu identify the Nupe discuss their origins explain their socio-political organization explain the similarities and dissimilarities among them. 3.0 MAIN CONTENT 3.1 Major Ethnic Groups of Northern Nigeria We can identify at least six (6) major ethnic groups in Northern Nigeria. These are the Hausa, the Kanem-Bornu, the Nupe, the Igala, the Jukun and the TIV. However, the first three ethic groups are the main concern of this study unit. SELF-ASSESSMENT EXERCISE Who are the major ethnic groups of Northern Nigeria that you know? 3.2 The Hausa/Fulani People The Hausa people represent one of the important and politically dominant groups in Northern Nigeria. By the year 2000, the Hausa population was estimated at about twenty million. They are also one of the largest linguistic groups in the whole of Africa. 3.2.1 Origins of the Hausa Just like other major ethnic groups in Nigeria, the Origin of the Hausa people is not very certain. The Bayajida Version Most scholars agree that the Bayajida story is the most authentic oral tradition in Hausaland that attempts to explain the origin of the Hausa states. According to the legend, Bayajida is believed to be the founder/hero of the Hausa states. He is also believed to have come from Baghdad to Kanem-Bornu and thence to Hausa land in present Nigeria. History tells us that Bayajida married the daughter of the Mai of Bornu by whom he had a son at Biran. After a while, Bayajida left Biran to Daura. While in Daura, he helped to kill a snake, which had for a long time prevented the people from taking water from a well. According to the legend, the queen of Daura was very impressed and decided to marry him. They later had a son named Bawo. Bawo had six (06) children who, together with Bayajida’s other son at Biran, are believed to have founded the original seven Hausa states referred to as the “Hausa Bokwoi.” SELF-ASSESSMENT EXERCISE What do you know about the origin of the Hausa? 3.2.2 The Socio-Political Organization of the Hausa The Sarki has always been known as the head of any typical Hausa state. He always works with a retinue of officials in a well-organized court. Sarkin Kasar, which means “ruler of the land”, was the full title given to any effective and efficient head of Hausa State. The Sarkin Kasar combined both political and religious/spiritual functions. He was also the chief executive and judge of the State, but he was aided by a council of state. At the district level, the government was modeled after that at the national level. You should also know that between 14 th and 15th centuries, the socio-political organization of Hausa States took another shape. For instance, Islam was adopted and this gave birth to many new political institutions such as the offices of the Galadima, Madawaki, Magaji, Dogari, Yari Sarki and Sarki Yau. The Islamization of Hausaland also influenced its judicial system. The Sharia law started taking shape. Some new titles such as Alkali and Qadi’s (judges) became commonplace in the administration of justice. SELF-ASSESSMENT EXERCISE Use your own words to describe the socio-political organization of the traditional Hausa. 3.3 The Kanem-Bornu People Kanuri is the language that unites all the Kanem-Bornu people. 3.3.1 Origin of the Kanem-Bornu People Kanem-Bornu ethic group also has many versions of its origin. But all these versions are not certain. They are also known to have been exaggerated in the region North East of the Lake Chad. The SO Version Some scholars argue that the So people were the first settlers in KanemBornu. According to them, the So had developed a sophisticated sociopolitical culture based on agriculture and the knowledge and use of iron technology. This happened long before the Zaghawa who later invaded the land. The Saif b. Dhiyazan Version  There is another tradition of the history of Kanem-Bornu, which attributes the foundation of Kanem-Bornu to the great Arab hero, Saif b. Dhiyazan. This happened between 9th and 10th centuries A.D. Yazan is also credited to have established the now famous Saifawa dynasty. You should remember that the Saifawa dynasty was one of the longest ruling dynasties in the pre- colonial West African Sub-region. SELF-ASSESSMENT EXERCISE Discuss the origin of the Kanem-Bornu people. 3.3.2 The Socio-Political Organization of the Kanem-Bornu It is very important to notice that the nucleus of the socio-political organization of the Kanem Bornu people was based on kinship. For instance, the Mai (king) was the highest authority in the political structure. His mother i.e. the Queen Mother or Magira was a very important and respected personage in the Kanem political structure as well. The King’s sister was also very important. She was to assist the King in the day-to-day administration of Kanem. The “Nokena” Besides the kinship oriented political system of the Kanem people, there was an imperial state council known as the council of the twelve, or the “Nokena”. The principal duty of the “Nokena” was to offer the king useful advice. The Maini Kanendi The Maini Kanendi was the chief judge of the State. He played a major role in the Kanem political structure. By his position, he was the Mai’s legal adviser as well. The Army In the traditional Kanem-Bornu, the army played a vital role in the administration. The army was very professional. It was divided strategically into two divisions: a home division and a bush garrison. The Titled Nobility The titled nobility was another institution within the Kanem-Bornu political structure. They are known to have exercised tremendous influence in the state and were assigned fiefdoms to administer. The most important of these were Galadima, Kaigama, Yerima and Meshema. The Servile Institution The servile was made of slaves and eunuchs. They are known to be important in the administration of the state. They also held offices like “Mushemu”, “Yuroma” and Kachella”. SELF-ASSESSMENT EXERCISE Use your own words to discuss the socio political organizations of the Kanem- Bornu people. 3.4 The Nupe  Just like the Hausa/Fulani, the early history of the Nupe people is not much known. What you should remember is that the pre-colonial Nupe people and state developed in the region of the Niger and Benue valleys of the Nigerian Middle Belt. The Nupe state was located on the north bank of the Niger at its confluence with the River Kaduna. Nupeland was located at the cross roads of trade from Borno to Kano axis in the Northeast, as well as Yorubaland, Ganga and Benin in the Southwest. Gbara was its capital. It was located on the bank of the Kaduna River and was an important trading center as well. Gbara functioned as an entreport connecting Benin and Oyo trade with Nupe. 3.4.1 Origins of the Nupe People Like any other ethnic group in Nigeria, the Nupe people also have various versions of origin. The Nupe-Centred Version Some scholars believe that the early Nupe people originated where they presently occupy. The Egyptian Version Other elites argue that the first peoples of the Nupe came from Egypt. Therefore, Egypt was the origin of the Nupe people The Idah Version Tsoede or Edegi is considered by some Nupe people as the founder of their State. And, according to Nupe tradition, Tsoede might have arrived in the early 16th century from Idah. He (Trodede) is also believed to have had an Igala father and a Nupe mother. The Igala Version History tells us that the Nupe people had at a time paid allegiance and tribute to the Attah of the Igala state. To them, in the 16th century, a hero, an Idah Prince known as Tsoede re-established Nupe’s independence with himself as the “ETSU NUPE” king of Nupeland. SELF-ASSESSMENT EXERCISE Discuss the origin of Nupe people. 3.4.2 The Socio-Political Organization of the Nupe People The Etsu Nupe was known as the head of the Nupe Kingdom. He operated a two–level administration: central and provincial. History tells us that the Etsu Nupe enjoyed a divine status and people worshipped and respected him. His word was law. But the Etsu Nupe was not always absolute because his power and actions were regulated by a body of traditions and taboos. The Nobility Besides the Etsu Nupe, there was a class of powerful gentlemen called nobility. Its main task was to help the king in carrying out his duties as leader. There were nobilities such as the Shaba, Kpotuh and Maku. The Zitzu In traditional Nupe land, each village was headed by the Zitzu. He was an appointee of the Etsu. The Zitzu was in turn assisted by a council of elders. The Zitzu always pays tribute to the Etsu in recognition of his authority. SELF-ASSESSMENT EXERCISE Use your own words to discuss the socio-political organization of the traditional Nupe. 4.0 CONCLUSION This study dealt with the peoples of Northern Nigeria and their culture in pre-colonial times. The Hausa, the Kanem–Bornu and the Nupe have been the main focus. 5.0 SUMMARY In this study unit, I introduced you to the Part I of the Peoples of Northern Nigeria and their culture in pre-colonial times. I discussed and analyzed the three first major ethnic groups of Northern Nigeria: the Hausa, the Kanem-Bornu and the Nupe. Therefore at the end of this unit you are expected to: identify the Hausa identify the Kanem-Bornu identify the Nupe discuss their origins explain their traditional culture or way of life explain their traditional socio- political organization identify the similarities and dissimilarities between them. 6.0 TUTOR-MARKED ASSIGNMENT 1. What do you know about the traditional Hausa, the Kanem-Bornu and the Nupe? 2. Can you find any similarities or dissimilarities between them? 7.0 REFERENCES/FURTHER READING Adamu, Mahdi. (1978). The Hausa Factor in West African History. Zaria: ABD Press. Last, M. (1967). The Sokoto Caliphate. London: Longman Nig. Plc. Nadel, S.F. (1955). A Black Byzantium: The Kingdom of Nupe in Northern Nigeria. Oxford: Oxford University Press. UNIT 4 THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE- COLONIAL TIMES (PART II) CONTENTS 1.0 Introduction 2.0 Objectives 3.0 Main Content 3.1 The Igala 3.1.1 Origin of the Igala 3.1.2 The Social-Political Organization of the Igala 3.2 The Jukun 3.2.1 Origins of the Jukun 3.2.2 The Socio-Political Organization of the Jukun 4.0 Conclusion 5.0 Summary 6.0 Tutor-Marked Assignment 7.0 References/Further Reading 1.0 INTRODUCTION This study unit introduces you to the part two of Northern Nigeria peoples and culture in pre- colonial times. It will focus only on the last two ethnic groups found in the Northern part of Nigeria namely, the Igala, the Jukun or Kwararafa 2.0 OBJECTIVES At the end of this unit, you should be able to: identify the Igala identify the Jukun or Kwararafa discuss their origins; explain their socio-political organization explain the similarities and dissimilarities between them. 3.0 MAIN CONTENT 3.1 The Igala 3.1.1 Origin of the Igala  Like any other ethnic group in Nigeria, the origin of the Igala people is not clear. However, Idah has always been known as the capital state of Igala people. Abutu Eje Version History tells us that Abutu Eje was the first personality to seriously contribute to the development or evolution of the Igala state. Abutu Eje sometimes identified as child reared by a leopard (Eje) or as a prince from Ado (Benin) or Apa (Wukari Jukun), was a foreigner. According to the legend, the sovereignty was transferred to him from an aboriginal population (the Okpoto). Achadu Version Some Igala elites attribute the emergence of their state to one Achadu. He is believed to have come from the Igbo country. He married the Attah and later became a patron (ritual husband) and the leader of the kingmakers (Igalla-mela). The Yoruba Version Some scholars also argue that the Igala are of a Yoruba extraction. Historical evidence exists to show that the territories of the Igala and some Yoruba speaking peoples had been contiguous. SELF-ASSESSMENT EXERCISE Use your own words to discuss the origin of the Igala people. 3.1.2 The Socio-Political Organization of the Igala Ayagba or Idoko is best known as the ancestor to all the Attahs. He is also credited to have founded the present Igala dynasty. History tells us that he was the one who helped the Igala people to break away from the Jukun rule. Politically speaking, each Igalla Mela was the head of any effective Igala territory. His administrative power was like that of the Uzama Nihiron of Benin or the Oyemisi of the Yoruba. The traditional Igala political structure was operated on two levels. There was the central and the provincial level of administration. The Attah was head of the centre. A council of chiefs and other officials assisted him in the local or provincial administration of the kingdom. SELF-ASSESSMENT EXERCISE What do you know about the socio-political organization of the traditional Igala people? 3.2 The Jukun (Kwararafa) 3.2.1 Origin of the Jukun Again, like other ethnic groups in Nigeria, the origin of the Jukun people is not fixed. The Jukun are also known as the Kwararafa. They are believed to have occupied the area between the River Benue and the River Ibi in Adamawa state. Wukari was also known as the principal town of the Jukun people, and it is in that town that their King resided. The Jukun State was large. The Kano Chronicle Version The Kano chronicle version was the most authentic source that could say something convincing about the Jukun history of origin. According to records from the Kano Chronicle, the Jukun people raided the Hausaland and Bornu in the sixteenth and seventeenth centuries. This shows that although the origin of the Jukun people was almost unknown, they were at least in existence before the sixteenth century or thereabouts. SELF-ASSESSMENT EXERCISE What do you know about the origin of the Jukun people? 3.2.2 The Socio-Political Organization of the Jukun As said earlier, the Jukun state was certainly not a small state. This is one of the reasons why Jukun was seen as a confederation of peoples who recognized the religious supremacy of the AKU UKA. History tells us that by the end of the seventeenth century, the Jukun had been well established in the middle Benue region. The Jukun people operated a theocratic system of government. AKU UKA was the head of any effective Jukun state. He was believed to be spiritually appointed and was regarded as the representative of the gods on earth. Although AKU UKA was very powerful, his system of government was not despotic. He had no absolute power over his people. There were many ways of regulating his power. According to Jukun tradition, AKU UKA was judged, for instance, by his performance (result). Since he was the symbol of the Jukun existence, a good harvest could bring in more prestige while a bad harvest could result in serious calamity, and thereafter, his unpopularity and downfall. Also, there were many taboos which acted as checks on his royal power as well. Even as the head of the executive, legislative and judiciary, AKU UKA also ruled with the advice of his nobles and subjects. Public opinion was respected in Jukun pre-colonial administration. Achuwo He was the head of Aku Uka’s Council of nobles. He functioned as the Prime Minister. He was seconded by the Abo Zike, Kinda Achuwo and the Aku Nako. You should also remember that these nobles were representatives of their lineages as well. SELF-ASSESSMENT EXERCISE Use your own words to describe the socio-political organization of the traditional Jukun people. 4.0 CONCLUSION This study unit has dealt with the Northern Nigerian peoples and culture particularly in pre- colonial times. The Igala and Kwararafa have been the main focus. 5.0 SUMMARY In this study unit, I introduced you to the Part II of the peoples Northern Nigeria and their culture in pre-colonial times. I discussed and analyzed the last three major ethic groups of the Northern Nigeria, that is the Igala, the Kwararafa or Jukun. Therefore, at the end of this unit, you are expected to know who are The Igala The Jukun or Kwararafa Discuss their origins Understand their traditional culture or way of life. Understand their traditional socio-political organization Know the similarities and dissimilarities among them; etc 6.0 TUTOR-MARKED ASSIGNMENT 1. What do you know about the traditional Igala and Jukun? 2. Can you find any similarities or dissimilarities between them? 7.0 REFERENCES/FURTHER READING Afigbo, A.E. (ed.). (1987). The Igbo and Their Neighbours. Ibadan: UI Press. Boahen, A.A. (1966). Topics in West African History. London: Longman Nig. Plc. Bohannan, P. (1969). The Tiv of Central Nigeria. London: Laura. Onwuejoegwu, M.A. (2000). African Civilizations: Origin, Growth and Development. Lagos: Uto Publications. UNIT 5 THE DYNAMICS OF THE EVOLUTION OF NIGERIA AS APOLITICAL UNIT CONTENTS 1.0 Introduction 2.0 Objectives 3.0 Main Content 3.1 The British and the Creation of Nigeria 3.1.1 The Trans-Atlantic Slave Trade 3.1.2 The Period of Legitimate Commerce 3.2 The Amalgamation Processes 3.2.1 May 1906 Amalgamation 3.2.2 Some Consequences of the Amalgamation 3.3 Nigerian People and the Colonial Predicament 3.3.1 The Nigerian Nationalism 3.3.2 Nigerian Independence and the Constitutions 3.3.3 Is Nigeria a Vital Political Unit? 4.0 Conclusion 5.0 Summary 6.0 Tutor-Marked Assignment 7.0 References/Further Reading 1.0 INTRODUCTION This study unit intends to introduce you to the dynamics of the evolution of Nigeria as a political unit. It will focus mainly on the different stages Nigeria as a country passed through especially under the British colonial masters. 2.0 OBJECTIVES At the end of this unit, you should be able to: state with accuracy when Nigeria as a country became independent sovereign nation and later became a Republic state who the first Europeans to arrive Nigeria explain the constitution of the British in the creation of Nigeria explain the about the Nigerian nationalism identify some major problems left by the colonialists explain if Nigeria as a country is a vital political unit. 3.0 MAIN CONTENT 3.1 The British and the Creation of Nigeria You should know that the British who have often been credited with the creation of Nigeria were not the first Europeans to land in Nigeria. The Portuguese were the first Europeans to arrive Nigeria through Bini Kingdom. According to Hodgkin: “the second half of the century (fifteenth) saw the arrival of the first Europeans in Benin, the Portuguese Ruy de Sequeira in 1472 in Ewuare’s reign and Alfonzo de Aviero in 1484 in Ozolua’s reign”. 3.1.1 The Trans-Atlantic Slave Trade The Trans-Atlantic slave trade was the unfortunate channel that first put the British in contact with Nigeria. The trade got to maturity in the 16th century. For close to three centuries, coastal Nigeria’s relations with the British were dominated by the trans- Atlantic slave trade. But in the early decade of the 19th century, the British decided to abolish the transAtlantic slave trade. They did so through the operations of the British West African Naval Squadron. You should know that it is tautological to say that the trade was very damaging to Africa in general and Nigeria in particular. 3.1.2 The Period of Legitimate Commerce After three centuries of shameful slave trade came the so-called period of legitimate commerce. Of course, this was another golden opportunity for the Europeans to get more directly involved in the affairs of the African States. Europeans first introduced the “Gun-boat” politics. To them, this was important because some “erring” African states were threatened with attack and in some cases, were actually attacked. It was under the umbrella of such happenings that the British first formally annexed Nigerian territory. In 1861, they took Lagos as a colony. But, the bulk of Nigerian territory was occupied in the late 19th century. This happened through dubious treaties that were signed with some Nigerian potentates, and through military conquest of states and deportation of their rulers. Despite the resistance of some brave and courageous Nigerians such as Jaja of Opobo, Nana of Itsekiri, Ovonramwen of Benin and Attahiru of Sokoto, they could not stop the British usurpation of their independence and authority. SELF-ASSESSMENT EXERCISE Discuss the relationship between the creation of Nigeria and the British colonial rule. 3.2 The Amalgamation Processes Before the year 1900, all the different parts of Nigeria conquered by the British were still under their original administration. But by 1900, the whole Nigeria was under the responsibility of the British Colonial Office. 3.2.1 May 1906 Amalgamation The May 1906 amalgamation is known as the first ever amalgamation of the British in Nigeria. British government amalgamated Lagos colony and protectorate with the protectorate of Southern Nigeria to form the new colony and protectorate of Southern Nigeria. You should know that since the whole Nigeria was under the responsibility of the British government they did not bother to seek the views of Nigerians in the two territories as to whether or not they supported the amalgamation. Besides, Tamuno (1980) observes that the primary aim of the 1906 amalgamation was purely economic, that is, “to use the better financial position of the protectorate of Southern Nigerian to cover the costs of administration and development in the financially weak colony and protectorate of Lagos, then saddled with the white elephant of a railway in need of extension since 1901”. 3.2.2 January 1914 Amalgamation The second amalgamation was that of 1914. In January 1914, the British government amalgamated Northern and Southern Nigeria. The principal reason for this is the same as that of May 1906. The Northern protectorate was not as economically buoyant as the colony and protectorate of Southern Nigeria. That was why, for the British imperial offices, since the Southern trade was booming, amalgamation would allow the surpluses acquired in the south to be used in the North, and this was expected to reduce British Treasury responsibility. Sir Frederick Lugard (later became Lord) is best known as the father of the “January 1914” amalgamation. 3.2.3 Some Consequences of the Amalgamation It can be argued that even if the initial intention of the amalgamation process was to make of Nigeria a political unit, it did practically fail. According to Hatch (1970) the amalgamation of Nigeria was carried out with many unanswered questions such as: What would be the effect of uniting the Fulani emirates – with their comparatively static, traditionalist outlook – with the thrusting, competitive, individualistic society of the south, now acquiring knowledge from a growing number of mission schools, which were making available an expanding clerical class? How would societies that only a few years earlier had been rival and often hostile states live together under one administration? Should they form a single nation? If so, how could a single allegiance be created? In any case, what was the central objective of British policy? Was it to build an empire permanently subordinate to Britain, to act as a trustee for some shadowy African future, or to encourage a natural spirit leading to ultimate selfgovernment?” (p.55) Today, it is obvious that the tragedy of Nigeria’s history and its people is not so much to be found in the diversity of these groups that were brought together under amalgamation. Rather, the real tragedy is that British colonial policy in Nigeria after amalgamation tended to be divisive and isolationist in terms of keeping the peoples of the two main protectorates separate. For instance, while the 1914 amalgamation gave the northern and southern provinces a common political head in the person of Lugard, no uniform style of administration developed in either group of provinces. Despite the amalgamation of 1914, Nigeria still operated as a federation of two groups of provinces between 1914 and 1939. Later on April 1, 1939, the British government split the former Southern provinces into Eastern and Western provinces. This tripartite division of Nigeria remained well into the independence period, until 1963 when the Mid Western region was created, and the Northern Region was split for the first time in 1967. SELF-ASSESSMENT EXERCISEz What role did the amalgamations play in the evolution of Nigeria as a political unit? 3.3 Nigerian Peoples and the Colonial Predicament You should always remember that colonial rule was forcibly imposed on the people of Nigeria. As stated earlier, colonial intention has never been for the benefit of Nigerian people. It was exploitative and this engendered protests from prominent Nigerians. The pursuit of economic goals was their catalyst. The British were busy looking for cheap raw materials and creating markets for the sale of their finished products. In doing that, their objectives became clear: they pursued policies which in their entire ramification were geared towards the economic, political and social benefits of the British overlords. 3.3.1 The Nigerian Nationalism It is obvious that the British colonial rule alienated Nigerians at different levels. Nigerians became foreigners in their own country! For instance, it became very difficult, if not impossible, for them to effectively participate in both the economic and governmental processes of their own country. The immediate result to such unfortunate situation was the birth of Nigerian nationalism. Like in other parts of Africa, some brave Nigerians stood up and decided to champion the cause for reforms in the system. The Nigerian nationalism was welcome both in the country and abroad. Three major trends characterized the strength of nationalistic spirit: a. The peoples protest against the colonial system in their desire to alter the existing colonial system so that they could benefit from it, b. The activities of black diasporas in the New World- the Americas such as Marcus J. Garvey and Wilmot Blyden who were exponents of the dignity of the African person, and c. The presence of an articulate class of Nigerian elites who through their acquisition of western education were in the vanguard of those agitating for change in the status quo. “The West African Pilot” and Garvey’s “the Negro World” These are the most prominent newspapers that contributed seriously to the emergence of Nigerian nationalism. Besides, some other factors also contributed to the Nigerian nationalism: the development of political parties, and the election of the labour party in Britain with its anticolonialism agenda. Nigeria became independent on October 1st 1960. The Nigerian Youth Movement (NYM) This movement is best known as the “first true nationalist organization” that emerged in Nigeria in 1936. It was headed by Samuel Akinsanya, H.O Davies, Ernest Ikoli and Dr. J.C Vaughan. Dr. Nnamdi Azikiwe and Chief Obafemi Awolowo later joined the movement in 1937. The National Council of Nigeria and the Cameroon’s This movement was created on 26th August 1944. It was headed by Herbert Macaulay as president and Dr. Nnamdi Azikiwe as its secretary. In 1945, the movement made one of its aims very clear: “to achieve internal self-government for Nigeria whereby the people of Nigeria and the Cameroons under British mandate shall exercise executive, legislative and judicial power”. The Igbo domination within the party brought in a feeling of resentment. The true nationalist spirit started giving way to “tribal interest”. On this note, the Action Group (AG) was founded in 1948 by Obafemi Awolowo to defend the interest of the Yoruba. A year later (1949) the Northern peoples Congress (NPC) was formed by Mallam Aminu Kano and Mallam Abubakar Tafawa Balewa to defend the interests of the Northerners. There is no doubt that the establishment of these tribal oriented political organizations turned out to be strong centrifugal forces against Nigerian unity. According to Olusanya (1980:568) “with the formation of the AG and the NPC, ethnic nationalism and regional divisions triumphed over the forces of unity in Nigerian politics.” 3.3.2 Nigerian Independence and Constitutions The final declaration of the Nigerian independence on October 1st 1960 was also the result of the major constitutions namely: The Richards Constitution of 1946 The McPherson constitution of 1951, and The Lyttleton Constitution of 1954 The 1954 Constitution The McPherson constitution was the most comprehensive and did not live long. The need for its revision became necessary. The revision led to the promulgation of the Lyttleton Constitution of 1954 that remains the cornerstone of the Nigerian constitution till date. The 1954 constitution established a federal system of government for Nigeria. It is also believed that the 1954 constitution marked the end of nationalist struggle for independence. You should also remember that even when Nigeria attained her independence, there were still deep fissures within the structure. Ethnicism and tribalism were the most prominent, along with the feeling of marginalization by minority groups in different areas. 3.3.3 Is Nigeria a Vital Political Unit? Bearing the socio-historical evolution of Nigeria in mind, the question whether Nigeria is a real political unit cannot receive a complete “no” or “yes” answer. The answer will depend on the person’s angle of analysis. For some scholars, the Federation of Nigeria is a mistake. They argue that Nigeria is a conglomerate of various ethnic groups. And, during the pre-colonial period those ethnic groups never interrelated. So it was futile to put such people together. Therefore, the unity of Nigeria is just a mere concept or a slogan. Although there are some elements of truth in this thesis, some scholars still argue the opposite. According to Ikime (1985) and Ajayi and Alagoa (1980) Nigeria can be seen as a real political unit. They argue that there were fruitful inter-group relations between the people of Nigeria before colonial rule. They also argue that the common experience of colonial rule buy the peoples of Nigeria provided good grounds for building a nation. This was also the case with the British thirteen America Colonies that later formed the United States of America with their declaration of independence in 1776. SELF-ASSESSMENT EXERCISE Nigeria is not a vital political unit. Discuss. 4.0 CONCLUSION This study dealt with the socio-historical analysis of the evolution of Nigeria as a political unit. We have seen how the dynamics of such evolution passed through different stages mostly engineered by British colonial masters. 5.0 SUMMARY In this study unit I introduced you to the knowledge of the different stages of the evolution of Nigeria as a political unit. Therefore, at the end of this unit you are expected to: mention the first Europeans to arrive Nigeria state the contribution of the British in the creation of Nigeria explain about the different amalgamations that occurred in Nigeria explain about the Nigerian nationalism identify some unanswered questions left by the colonialists state if Nigeria is a vital political unit, etc 6.0 TUTOR-MARKED ASSIGNMENT 1. Use your own words to discuss the evolution of Nigeria as a political unit. 2. Is Nigeria a vital political unit? 7.0 REFERENCES/FURTHER READING Coleman, James (1965). Nigeria: Background to Nationalism. Los Angeles: University of California Press. Dudley, B. (1982). An Introduction to Nigerian Government and Politics. Bloomington: Indiana University Press. Hatch, John (1970). Nigeria: A History. London: Heinemann. 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. Unit 1 The Culture Area of the Niger Delta Region of Nigeria Unit 2 The Culture Area of the Rain Forest Region of Nigeria Unit 3 The Culture Area of the Guinea Savanna Region of Nigeria Unit 4 The Culture Area of the Sudan Savanna Region of Nigeria UNIT 1 THE CULTURE AREA OF THE NIGER DELTA REGION 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 3.2 The Religion Beliefs of the Niger Delta People. 3.3 The Arts of the Niger Delta People 4.0 Conclusion 5.0 Summary 6.0 Tutor-Marked Assignment 7.0 References/Further Reading 1.0 INTRODUCTION This study unit introduces you to the 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. 2.0 OBJECTIVES At the end of this unit, you should be able to: state who the Niger Delta people are discuss about their ecology explain their socio-political organization mention their religion beliefs explain their arts. 3.0 MAIN CONTENT 3.1 Who are the Niger Delta People? 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 Who are the Niger Delta people? History tells us that the Ijaw have over forty village groupings, the Urhobo, twenty-two; Isoko, sixteen, etc. You should remember that each 3.2 The Socio-Political Organization of the Niger Delta People The socio-political organization of the Niger Delta people is strongly established on the basis of village groups or clans. The Itsekiri constitute the only exception. Many ethnic groups of the Niger Delta Region rely on their dialects and are eager to develop them. This is especially the case in the Urhobo area. History tells us that the Ijaw have over forty village groupings, the Urhobo, twenty-two; Isoko, sixteen, etc. You should remember that each of these groupings has its political institutions and autonomy. In the past, these groupings could enter into war against one another. It is recorded that in the past, some of these groupings rose to the status of kingdoms, a number of which have fairly long histories. History also tells us that unlike the Edo, the Yoruba and the Igbo, the people of the Niger Delta Region have never been builders of empires. And they have never nurtured any great ambition to dominate others. Indeed, the most common political trait of the Niger Delta people is the democratic republican spirit and the basic political unit is the village. The clan or village group is a confederation, and the whole of the ethnic group is something merely of a cultural community. It is recorded that in the Niger Delta Region, the Itsekiri represents the only kingdom that does not have to grapple with the political problems arising from internal fragmentation, multiple dialects and so forth. SELF-ASSESSMENT EXERCISE Use your own words to describe the socio-political organization of the Niger Delta Region. 3.3 The Religious Beliefs of the Niger Delta People Despite the varieties of different ethnic groups in the Niger Delta Region, it is striking to note that they all believe in the existence of a Supreme God. For instance, in Isoko and Urhobo, the Supreme God is called Oghene while the Ijaw call him Tamara or Egbesu. The Supreme God is called Oritsenebuwe or Oriste in Itsekiri. 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. SELF-ASSESSMENT EXERCISE What do you know about the religious beliefs of the Niger Delta people? 3.4 The Arts 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. Also music and dance constitute an immense contribution of the Niger Delta region to the overall heritage of the Nigeria nation. It is recorded that most of these dances and music have formed the cultural background of some of the young dancers and musicians of today. It is well known that the late Rex Lawson had derived much of his inspiration from his native Kalabari Ijaw music. This is also true of Okupa in Isokoland, Sally Young and Mike Okri in the Ukhuokori and Ughelli areas of Urhoboland. SELF-ASSESSMENT EXERCISE Use your own words to discuss the arts of the Niger Delta region. 4.0 CONCLUSION This unit has 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: state with confidence who the Niger Delta people are; discuss about their origins; discuss about their socio-political organization; discuss their religious beliefs; and discuss about their arts. 6.0 TUTOR-MARKED ASSIGNMENT Who are the Niger Delta people and what characterize them? 7.0 REFERENCES/FURTHER READING Alagoa, E.J. (1972). A History of Niger Delta. Ibadan: I.U.P. 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. Ikime, O. (1972). The Isoko People. Ibadan: Ibadan University Press. Otite, O. (1982). The Urhobo People. Ibadan: Heinemann Educational Books. UNIT 2 THE CULTURE AREA OF THE RAIN FOREST REGION OF NIGERIA 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 Reading 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 At the end of this unit, you should be able to: characterize the culture area of the Rain Forest People of Nigeria discuss their socio-political organization disuss about their religious beliefs discuss their arts. 3.0 MAIN CONTENT 3.1 Who are the Inhabitants of the Rain Forest Region of Nigeria? 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 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 Who are the inhabitants of the Rain Forest region of Nigeria? 3.2 The Socio-Political Organization of the Rain Forest People You should always remember that there is no common pattern of sociopolitical organization among the people living in the rain forest region. Nevertheless, some cultures are similar to others. Based on similarities and dissimilarities of culture among the rain forest people, we can retain at least two broad tendencies as far as their socio-political organization is concerned. The first tendency is what we may call Village democracies and the second is the monarchical states. The Igbo people, some communities of the east, and the Northern communities of the Edoid, fall under the first tendency, while the Yoruba and the Bini belong to the second category. 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]. b. Monarchical States [See module 1, unit 3] Monarchy is the second major tendency of the Rain Forest people. It is best represented by the Yoruba. Contrary to the Igbo, the town is rather the basic political unit in the Yoruba culture area. The town is made up of lineages, organized in order of seniority determined by the order of settlement. The leadership in every lineage in Yorubaland is hereditary. The leader of the founder lineage assumes the headship of the town. The Baale is the head of the town. He is also called Oba when crowned king. His duty is to conduct the administration of the town in consultation with the various lineage chiefs. At the local level, the town is divided into wards. The ward chief is called Ijoye, Adugbo or Olorin itun. Wards are also made up of compounds which are headed by the eldest man called Baale. In the traditional Yoruba politics, there was a distinction between judicial and legislative powers. There was rather a kind of hierarchy of powers. For instance, we have three judicial levels represented by the court of the Oba, the Ijoye and the Baale. The Oba’s court is the court of last appeal. SELF-ASSESSMENT EXERCISE Discuss the socio-political organization of the rain forest people. 3.3 The Arts of the Rain Forest People 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 What are the major artistic works of the Rain Forest people of Nigeria? 3.4 The Religious Beliefs of the Rain Forest People 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, 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. It is important to note that the general philosophy behind the religious spirit of the Rain Forest people is the search for good health, long life, blessing in terms of children and wealth, and general protection against misfortune and evil influences. Of course, they want all these in exchange for constant worship and purity of heart. In their own understanding, failure to worship or make sacrifices to these supernatural forces may make them withdraw their protection and blessing. Unlike in the Niger Delta region, witchcraft belief, especially in most of Igboland, is not of paramount importance. SELF-ASSESSMENT EXERCISE 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: state who the inhabitants of that region are discuss their socio-political organization explain about their religious beliefs discuss their arts. 6.0 TUTOR-MARKED ASSIGNMENT Who are the rain forest people? 7.0 REFERENCES/FURTHER READING Egharevba, J.U. (1968). A Short History of Benin. Ibadan: Ibadan University Press. Fadipe, N. (1970). The Sociology of the Yoruba. Ibadan: Ibadan University Press. Onwuejeogwu, M.A. (1972). “An Outline Account of the Dawn of Igbo Civilization in the Igbo Culture Area.” Journal of the Odinani Museum Vol. No.1 pp15-56. Onwuejeogwu, M.A. (1975). The Social Anthropology of Africa. Ibadan: Heinemann Educational Books. UNIT 3 THE CULTURE AREA OF THE GUINEA SAVANNA REGION OF NIGERIA 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 Reading 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 At the end of this unit, you should be able to: characterize the culture area of the Guinea savanna people of Nigeria discuss their socio-political organization explain about their economy discuss their religious beliefs etc. 3.0 MAIN CONTENT 3.1 Who are the Guinea Savanna People? To begin with, the Guinea Savanna Region is known as the home of an overwhelming majority of Nigeria’s cultural or ethnic groups. The four major states of Adamawa, Nasarawa, Plateau and Taraba, which constitute over fifty per cent of the cultures of Nigeria, fall under this region. The Middle Belt (sometimes called Kasashen Bauchi) is also part of this region. It covers the Idoma, the Ebira, the Igala and the whole of Zaria communities to the South. It shares the border with Cameroon in the East and with the Republic of Benin in the West. There is even a general tendency to believe that about seventy per cent of the peoples and cultures of Nigeria are found in the Guinea Savanna region. Apart from some large groups such as the Tiv, the Gwari and the Nupe, groups within the Savanna region are generally known for their small size. It is difficult to find groups with more than a thousand souls. Such groups are the Mumuye, the Jukun, the Anok, the Kakanda, the Birom, the Higgi, the Jirai, the Ichen, the Kaka, the Chokobo, the Fyer, the Bassa, the Tikar, the Vergo, the Afizere, the Kambari, the Koro, the Anaguta, the Gade, the Shamo, the Anagas, the Vomni, the Lakk, the Jero, the Tangale, the Zaranda, the Limoro, the Rubu, the Amo, the Kurama, the Holma, the Mbula, the Lau, the Chamo, etc. You should remember that most of these groups claim origin of Hausa or Jukun ancestors. SELF-ASSESSMENT EXERCISE Use your own words to characterize the Guinea Savanna people of Nigeria. 3.2 The Socio-Political Organization of the Guinea Savanna People You should always remember that the socio-political organization of the Guinea Savanna people is very different from that of the Rain Forest people known for their large monarchies and great empires. History shows that before the rise of emirates along with their jihads in the early nineteenth century and the advent of warrant chiefs, as part of the colonial political arrangements, the Guinea Savanna people were never used to the culture of centralized government. Only few ethnic groups such as the Igala, the Nupe and the Jukun hand developed elaborate monarchical structures dating back to antiquity. But these few cases cannot be compared with the majority of the groups within the region that do not have monarchical structures. 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. SELF-ASSESSMENT EXERCISE Discuss the socio-political organization of the Guinea Savanna people of Nigeria. 3.3 The Economy of the Guinea Savanna Region of Nigeria Farming is the major economic preoccupation of the people of the Guinea Savanna region. Yam is the most cultivated. The Nupe, the Koto and the Tiv constitute what is called the “West African yam belt”. Among the other ethnic groups of the region, the primary crop is guinea corn and millet. They also cultivate cassava but not in abundance. Yam cultivation is largely men’s business. In the Guinea Savanna region there is land for everybody and fertility of the land there is exceptional. Even the hilly terrains of the Adamawa, Jos and Bauchi plateaux still produce enough food. In the Guinea Savanna region land belongs to the community or lineage and not to individuals. Coincidentally, Nigeria’s two major rivers, the Niger and the Benue, together with their several tributaries, flow through this region and provide ample opportunity for professional fishing. It is recorded that apart from Jos where the bulk of the tin being produced is in the hands of women, generally women of the Guinea Savanna region are not used to commerce. SELF-ASSESSMENT EXERCISE Discuss the economy of the Guinea Savanna region of Nigeria. 3.4 The Religious Beliefs of the Guinea Savanna People The structure of the religious beliefs in the Guinea Savanna region is different from that of the Delta and the Rain Forest. For instance, the Yoruba of Ife have developed a kind of extensive pantheons which we cannot find in the Guinea Savanna region. Nevertheless, as it is the case in the Niger Delta, the Rain Forest, there is a general belief in the existence of Supreme God in the Guinea Savanna region as well. But you should remember that although the belief in a Supreme God is general in that region, He is differently called according to the ethnic groups. Among the Kurama, for instance, God is called Ashili or Bakashili. Among the Tiv, he is known as Aondo while the Rukuba call him Katakuru. Among the Gwari He is called Shekoki, Shesha, Esse, Sheko or Soko. The Nupe call him Soko. He is known as Agwatana among the Busa. He is called Owo or Owoico among the Idoma. The Kadara call him Onum. He is known as Shido or Chido among the Jukun, and Hinegba or Ihinegba among the Ebira, etc. The people of the 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 Not all ethnic groups in the Guinea Savanna region of Nigeria believe in magic and witchcraft”. Discuss. 4.0 CONCLUSION  This study unit has 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 Having discussed the culture area of the Guinea Savanna Region of Nigeria, you are expected to: identify who the people of that region discuss their socio-political organization explain their economy discuss their religious beliefs etc. 6.0 TUTOR-MARKED ASSIGNMENT The Guinea Savanna region of Nigeria is the home of religious tolerance in Nigeria. Discuss. 7.0 REFERENCES/FURTHER READING Ityavyar, D.A. (1992). The Changing Socio-Economic Role of Tiv Women. Jos: J.U.P. Obafemi, A. (1980). “States and Peoples of the Niger-Benue Confluence Area.” In O. Ikime, (ed). Groundwork of Nigerian History. Ibadan: Heinemann, 1980, pp 144-164. Otite, O. (1990). Ethnic Pluration and Ethnicity in Nigeria. Ibadan: Shaneson. UNIT 4 THE CULTURE AREA OF THE SUDAN SAVANNA REGION OF NIGERIA CONTENTS 1.0 Introduction 2.0 Objectives 3.0 Main Content 3.1 The People of the Sudan Savanna Region