Nigerian Peoples and Culture GST 112 PDF

# LAGOS STATE UNIVERSITY OF EDUCATION ## NIGERIAN PEOPLES AND CULTURE **COURSE CODE:** GST 112 **UNITS:** 2 **GENERAL CLASS** ## COURSE OUTLINES - Study of Nigerian History - Culture and Arts up to 1800 (Yoruba, Hausa and Igbo peoples and culture) - Peoples and culture of the ethnic minority...

# LAGOS STATE UNIVERSITY OF EDUCATION ## NIGERIAN PEOPLES AND CULTURE **COURSE CODE:** GST 112 **UNITS:** 2 **GENERAL CLASS** ## COURSE OUTLINES - Study of Nigerian History - Culture and Arts up to 1800 (Yoruba, Hausa and Igbo peoples and culture) - Peoples and culture of the ethnic minority groups. - Nigerian under colonial rule (advent of colonial rule in Nigeria, Colonial Administration of Nigeria) - Evolution of Nigeria as a Political Unit (Amalgamation of Nigeria in 1914) - Formation of Political Parties in Nigeria - Nationalist movement and struggle for independence - Nigeria and challenges of Nation Building (Military Intervention in Nigerian Politics and Nigerian Civil war) - Concept of Trade and Economic of Self-reliance and National Development (indigenous trade and market system; indigenous apprenticeship system among Nigeria People; trade, skill acquisition self-reliance) - Social Justice, Individual and National Development (law definition and classification) - Judiciary and fundamental rights - Individual, Norms and Values (Basic Nigeria norms and values; patterns of citizenship acquisition; citizenship and civic responsibilities; Indigenous Languages, usage and development, negative attitudes and conducts (Cultism, Kidnapping and other related social vices) - Re-orientation, Moral and Values (The 3R's-Reconstruction, Rehabilitation and Re-orientation. - Re-orientation Strategies (Operation Feed the Nation (OFN), Green Revolution, Austerity Measures, War Against Indiscipline (WAI), War Against Indiscipline and Corruption (WAIC), Mass Mobilization for Self-Reliance, Social Justice and Economic Recovery (MAMSER) and National Orientation Agency (NOA) - Current Socio-political and cultural development in Nigeria. ## INTRODUCTION Nigeria as a political entity could be traced back to 1800 when it became an artificial creation of Britain. A systematic study of issues and events that took place in Nigeria's past, thus, becomes imperative in this course. As social studies students, it is important to create awareness on the interconnectedness between events, political relationships dynamics, changing, fortunes of the Nigeria economy, major political actors in Nigeria and their contributions to the task of nation building as well as the nature of Military involvement in politics. By and large, studying Man in his environment by Social Studies students can only be profound if the said experiences and effects on the Nigerian legacy is studied. From 1900, colonial rule started in Nigeria with the British Colonial Government establishing a colonial administration largely concerned with exploiting available resources to its advantage. Because the Prime motive of colonialism was economic, the British structured the economy towards providing raw materials for British industries as well as constituting the problem as market for British manufactured goods. This however brought about a lopsided (incomplete) economic growth and not economic development. In order to achieve this objective, railway has been built by the colonial administration from the hinterland to the coast to facilitate export of cash crops such as Groundnuts, cocoa, cotton and palm products to Europe. Because Colonial economic policy was designed to suit Europe rather than Africa needs, production of food crops was discharged at the expense of cash crops. Similarly, mining unlike cash crops was largely controlled by the few large European Companies, for example U.A.C. which owned mineral rights in Nigeria and the profits of these companies were repatriated to their shareholders in Europe; and such profits were almost completely unwanted by the colonial administration. Given the above background, the main features of the colonial economy not only hindered industrial development but initiated a dependent status which persisted even after political independent. The Colonial economy then became structured into: - A peasant based economy, each crop production for export Cotton, Cocoa, Palm oil, Groundnut and Timber. - Cheap labour intensive and extensive production in the extractive industries, e.g. Tin, Mines, and Coal. - Commerce is mainly the importation of manufactured goods and the exportation of raw materials. - Services - mainly the colonial state, the maintenance of law and order, infrastructure - Roads, Schools and Hospitals. These features affected the character and goals of nationalist movement in Nigeria. Nationalist movement was, however, provoked by the Clientele, peripheral arrangement of the British colonial administration. By and large, Nigerian history, past and present, phenomenal changes in administration and issues becomes the focal point in this text. Thus, panoramic view of the interconnectedness and inter-relationships of Nigerians and their disposition to human co-existence is examined in this text. ## HISTORICAL ORIGIN The political entity called Nigeria has been in existence for a period of over fourteen hundred (1400) years ago. The Geographical environment is divided into three regions or sections. That is, the large but thin population of Northern region, the Western region and the Eastern region. On 1st October 1960, Nigeria, the most populous country in Africa, became an independent dominion within the British Commonwealth. Exactly three years later, 1963 to be precise, it adopted a Republican Constitution. However, as a country it only came into being fully in 1914 after the famous amalgamation of both the Northern and Southern protectorates under the Governorship of Sir Frederick Lugard. The name Nigeria was suggested in the year 1898 by a British lady Mary Flora Shaw who later married Lugard in 1902. Prior to initiating the name (pre-colonial days) 'Nigeria', the geographical entity was known as 'The Niger-Area'. ## THE PEOPLE OF NIGERIA: DIFFERENT ETHNIC GROUP Nigeria, as a nation comprises different group of people from diverse region and with different religion, occupational, cultural and socio-economic life. There are various ethnic group such as the Hausa, Igbo or Ibo, Yoruba, Efik, ljaw, Doma, Tiv, Binis, Ibiobio, Kanuri, Nupe, Igala, Urohobo, etc. All the groups mentioned above have their religion, culture, beliefs, etc. different from one another. While the Hausa occupy the Northern part, Nupe, Tiv, Doma and Igala occupy middle part. In short, this explain the reason why they are called the 'middle-Belters'. The Yorubas can be found in the West and Ibo in the Eastern part of Nigeria. Occupationally, the Hausa are mainly cattle-rear, especially the Fulanis. They also engage in cultivation of crops. Their land, though not so fertile, but is very good for the cultivation of groundnut and vegetables. People from the Western part witness higher rainfall annually. The land is very fertile. Therefore, the people engage in both annual and perennial agriculture activities. Trading among one another is another striking feature of the activities among the people of Nigeria. The Ibos are known to be good traders. Their men, in the past and even at present prefer trading to going to school or working in the civil service. It is imperative to note that, difference in religion, culture and belief notwithstanding, the various ethnic group in Nigeria are living in peace and harmony with each other though, with occasional rampage. Each maintained separate political union or organization. The principle of check and balance was maintained in the pre-colonial political organization of both the Hausa/Fulani and the ancient Yoruba kingdom of Oyo Empire. Take for instance, the old Oyo Empire, the political machinery was divided among three political structures in the empire. They were the Alafin, the Oyo-Mesi and Ogboni cult. ## THE PEOPLES OF SOUTHERN NIGERIAN AND THEIR CULTURE IN PRE-COLONIAL TIMES. 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, the Igbo, the Itsekiri, the Urhobo and the ljaw. Nigerian Peoples and Culture is a very interesting and exciting study. It is one of the best channels that will help you have a sound knowledge and understanding of Nigeria and its peoples especially in pre-colonial times. These are the Yoruba, the Bini and the Igbo. ### Major Ethnic Groups of Southern Nigeria We can identify among several others, at least six (06) major ethnic groups in Southern Nigeria. These are the Yoruba, the Bini, the Igbo, the Itsekiri, the Urhobo and the Ijaw. However, the first three are our main concern in this unit. ### 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. ### Origins of the Yoruba Empire 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 lle-Ife in Nigeria. Oduduwa is believed to be the first leader that led the Yoruba to lle-lfe 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 five 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-lfe. On arrival at the site, Oduduwa set down the five pieces of iron and placed the lump of earth on them. The cockerel then spread its toes on the earth. Consequently, the earth was formed and Oduduwa thus became the ruler. It was from this base (Ife) that he extended his authorities to other Yoruba towns and villages. ### The 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. Are Ona-Kankanfo was expected to live outside the capital. The Army was credited with performing important functions which included stability of the empire, expansion, as well as keeping dissident territories in check. Oyo Empire also had provincial governments. They were modeled after the central government. They were administered by princes, minor kings and baales [provincial governors]. All of them were subject to the over lordship of the Alaafin. The provincial governments enjoyed considerable autonomy. But the Alaafin had personal agents, Ilari, all over the provinces. The Alaafin used the Bere annual festival periods to acknowledge the renewal of allegiance of the provincial governors to him. ### The Bini Empire It is obvious that the Bini, more than any other ethnic group, have played major roles in the history of Nigeria. For instance, the Bini were the first to be visited by the Europeans as early as 1472 A.D. According to Hodgkin the second half of the fifteenth century witnessed the arrival of the first Europeans to Benin. For instance, a Portuguese, Ruy de Sequeira, arrived during Ewuare's reign in 1472 while Alfonso de Aviero arrived during Ozolua's reign in 1484. The Benin Kingdom was also the first in the West Coast of Africa to exchange ambassadors with a major European power, the Portuguese. This was between 1481 and 1504. ### Origins of Benin Kingdom #### The Egharevba's Version Just as other Nigerian peoples, the Bini have various traditions of origin. Egharevba (1968) for instance, claims that the Bini people emigrated from Egypt and in the course of their journey southward, settled at Ile-lfe before finally arriving at their present location. #### Igbafe's Version Another tradition has it that the Bini peoples have been living in the area "from the very beginning". According to Bini mythology, Bini was the youngest child of Osanobua [the High God]. He and his brothers, who included the king of Ife, were sent to live in the world. They were asked by the High God to take whatever they wanted along with them to the world. While others chose wealth, magical skills and material well being, the youngest on the advice of a bird, chose a snail shell. On arrival, they found that the world was covered by water. Following instruction from the bird, the youngest child over-turned the snail shell, whereupon sand poured out of it and covered a large part of the water to form land. Thus, the first ruler of Bini became the owner of the land. Land made him powerful and wealthy as he had to sell portions of it to his elder brothers who then became his subjects. #### Ogiso's Version The first period of pre-colonial Bini history is known as the Ogiso era. This is because their rulers were the Ogisos, which means "kings of the sky". The first Ogiso was known as Igbodo. He was succeeded by Ere who is credited with forming the guild system and laying solid foundation for the kingdom. Ere was succeeded by Orire, who himself was succeeded by a number of Ogisos among whom were women. The last Ogiso was Owodo. History tells us that Owodo was the one that clashed with the nobles and eventually became a victim of intrigues of his wives. This led to the banishment of his only son and heir apparent, Ekaladeran. Ekaladeran founded Ughoton, a port-town in Benin. He later moved to Ife through Erua, where he spent the rest of his life. Many years later, because of a serious political crisis in Benin, the nobles sent for him to come back and rule over them. But it was too late. Ekaladeran was very old and decided to send his youngest son Oranmiyan [Omonoyan = pampered child] who came and established the Eweka dynasty. With the end of Ogiso dynasty, Benin went through a period of interregnum during which the elders established a form of republican government headed by Evian who eventually attempted to usurp the throne by nominating his son Ogiamen to succeed him. However, as Evian was not an Ogiso, the Benin people rejected his son Ogiamen. This situation led to a serious political crisis in the Bini Kingdom. During the crisis, two factions emerged: 1) the pro-monarchy and 2) the pro-Ogiamen (also known as Republicans). This stalemate forced the elders to send a delegation to the Ooni of Ife requesting him to send somebody to Benin to rule over them. The request was granted and Oranmiyan, one of the Ooni's sons, was sent to rule the Benin people. But on his arrival to Benin Kingdom, Oranmiyan found the Bini people ungovernable. So, he decided to go back to Ife. However, on his way back, history tells us that Oranmiyan had an affair with a Bini woman, the daughter of Enogie of Ego-Erinmwinda. The woman became pregnant and eventually gave birth to a child who later became Eweka I. He is credited with establishing the present Bini dynasty. A recent version of this episode by some Bini elites maintains that Oranmiyan, who came from Ife to establish the present monarchy, was a Bini prince. According to them, Oranmiyan was the son of Ekaladeran who had earlier been banished from Benin and who subsequently settled at Ile-Ife and eventually became the ruler, Oduduwa. Before Oranmiyan got back to Ife, he said of the Bini kingdom: "the country is a land of vexation, Ile-Ibinu, and only a child born, trained and educated in the arts and mysteries of the land could reign over the people". It was this son of Oranmiyan born by a Bini woman who was subsequently "trained and educated in the arts and mysteries of the land" that eventually ascended the throne with the name Eweka I. Eweka I thus became the first Oba of Benin and his dynasty still reigns in Benin till today. The overall position of the Bini elites is that although Oranmiyan came from Ile-Ife, the monarchy which he established is indigenous to the Bini because he (Oranmiyan) was the son of a Benin prince, and his son, Eweka I, was conceived, born and brought up in Benin. There is no doubt that to them, the present monarchy is indigenous to the Bini. But more research is still needed to ascertain the veracity of this version. Coincidentally, Eweka I had a long and glorious reign. He had many children who were sent to villages as Enogies. ### 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 (3) 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. ### The Igbo People 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. ### Origins of the Igbo The origin of the Igbo people is as controversial as that of the Yoruba and the Bini. There are so many versions and it is very difficult to say which is the most acceptable. #### The Middle East Version Some believe that the Igbo peoples migrated to their present location from either the North or the Middle-east. #### The Igboland Centred Version Others believe that the Igbo people had been in their present abode from the beginning. Therefore, Igboland is the original homeland. #### The Nri Version Professor M.A. Onwuejeogwu (2000) regards the Nri version as the only authentic version of origin in existence in the oral tradition of the Igbo. According to Nri version, the ancestor of the Igbo, Eri, descended from the sky and sailed down the River Anambra. When he arrived at Aguleri, he met some autochthonous group of people who had no living memory of their own and settled with them. As their population increased, some groups migrated to other parts of Igboland to establish their own settlements. #### The Awka or Orlu Version Another tradition considered Awka or Orlu towns as the center of origin of the Igbo from where they dispersed to other areas. #### The Idah Version Some groups such as the Umunri claim to have migrated to their present location from Idah. #### The Benin Version The Onitsha and the Igbo on the other side of the River Niger [Delta Igbo], claim Benin origin. #### The Israeli Version One of the most popular versions of the migratory stories of origin of the Igbo people is the one that points to Israel. This assumption is based on the so-called similarities between the cultures of the Igbo and the ancient Hebrew. Some Igbo scholars consider themselves as off-shoots of the lost tribes of the Hebrews who migrated southward. You should remember that the Igbo society has always been known as 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. ### 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. This has been described as direct democracy. The village-centered administration implied that every linkage for instance, including all male adults in the village, participated in its political process. ### The Amala Oha You should always remember that the socio-political organization of the traditional al 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. ### The Itsekiri: Origin of the Itsekiri People Iginuwa is known as the man through whom the kingdom of Itsekiri is said to have been established. History tells us that Iginuwa was the son and heir apparent of Oba Olua of Benin in about 1473. You should remember that unlike the Yoruba, Bini and Igbo peoples, the Itsekiri do not have many versions of their origin. According to the Itsekiri tradition, Iginuwa at a time wrongly advised his father on a particular issue. The advice was so disastrous that Iginuwa became very unpopular to the extent that his people vowed never to let him succeed his father. When his father, Oba Olua, noticed the seriousness of the anger of his people against his son, he decided to arrange a kingdom outside Benin for him. This was according to him, the best way to avoid problems in his kingdom. According to the tradition, Iginuwa was then sent with some chiefs and servants to an area by the sea to establish a kingdom of his own. On his arrival, Iginuwa met with some ljaws 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. ### 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 modelled after that of Benin Kingdom. But in the Itsekiri case, the Kingdom was ruled rather by the Olu. He alone presided over a council known as Ojoye which was made up of seven nobles or title holders. The Olu combined in himself spiritual and temporal powers. ### The Urhobo: Origin of the Urhobo People Unlike the Itsekiri, the Urhobo people have more than one version of their Origins. #### Ughelli, Aghara and Ogo Version According to Ughelli, Aghara and Ogo, the Urhobo people originated from the ljaw. To them, it is very difficult, if not impossible to culturally and historically differentiate the Urhobo from the ljaw. #### Uwherun, Abraka, Agbon, Oogun and Olomu Version To Uwherun, Abraka, Agbon, Oogun, Olomu and many others, the Urhobo people are the product of the Benin immigrants. According to them, it is very difficult if not impossible to historically and culturally differentiate the Urhobo people from the Bini. ### The Socio-Political Organization of the Urhobo People Just like the Itsekiri, the Urhobo people are found in the Niger Delta region. However, unlike the Itsekiri, the Urhobo are fragmented and live in different places in the Niger Delta area. This may be the reason why the Urhobo people, unlike the Itsekiri and Benin, have never established a single Kingdom. Socio-politically speaking, each Urhobo Village had its own traditional institution headed by a ruler (Ovie). Just like the Itsekiri, the socio-political organization of the Urhobo people was modelled after that of Benin Kingdom. The Ovie for instance, had a court made of prominent individuals and titleholders. Moreover, just like in Igboland, the adult male members of the Urhobo society were divided into age sets corresponding with youth, middle age and elders. Of course, each of the age sets performed specific duties in the societies. ### The Ijaw: Origin Of the Ijaw People As one of the major ethnic groups in the Niger Delta region, the ljaw people share almost the same stories of origin with their Itsekiri and Urhobo counterparts. That is to say there is no clear-cut demarcation on the history of the origin of the Ijaw from that of the Itsekiri and Urhobo. ### The Socio-Political Organization of the Ijaw People Socio-politically speaking, the traditional ljaw 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 ljaw states were Bonny, Kalabari, Ibrika, Opobo and Brass-Nembe. ## THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE-COLONIAL TIMES ### 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. ### 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. ### 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 (6) 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." ### 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 14th and 15th centuries, the socio-political organization of Hausa States took another shape. For instance, Islam was adopted and this gave birth to many new political institutions such as the offices of the Galadima, Madawaki, Magaji, Dogari, Yari Sarki and Sarki Yau. The Islamization of Hausaland also influenced its judicial system. The Sharia law started taking shape. Some new titles such as Alkali and Qadi's (judges) became commonplace in the administration of justice. ### The Kanem-Bornu People Kanuri is the language that unites all the Kanem-Bornu people. ### Origin of the Kanem-Bornu People Kanem-Bornu ethic group also has many versions of its origin. But all these versions are not certain. They are also known to have been exaggerated in the region North East of the Lake Chad. #### The SO Version Some scholars argue that the So people were the first settlers in Kanem Bornu. According to them, the So had developed a sophisticated socio political culture based on agriculture and the knowledge and use of iron technology. This happened long before the Zaghawa who later invaded the land. #### 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. ### 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". ### 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. ### 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