GST 201 Nigerian Peoples and Culture PDF Past Paper

COURSE GUIDE GST201 NIGERIAN PEOPLES AND CULTURE Course Team Dr. Cyrille D. Ngamen Kouassi (Developer/ Writer) - IGBINEDION Prof. Bertram A. Okolo (Course Editor) - UNIBEN Prof. A.R. Yesufu (Programme Leader) - NOUN Prof. A.R. Yesufu (Course Coordinator) - NOUN NATIONAL OPEN UNIVERSITY OF NIGERIA GST201 COURSE GUIDE National Open University of Nigeria Headquarters University Village Plot 91, Cadastral Zone Nnamdi Azikiwe Expressway Jabi, Abuja Lagos Office 14/16 Ahmadu Bello Way Victoria Island, Lagos e-mail: [email protected] website: www.nouedu.net Printed by: NOUN Press Printed 2017, 2019, 2021 ISBN: 978-058-425-0 All Rights Reserved ii GST201 COURSE GUIDE CONTENTS PAGE Introduction......................................................................................... iv What You Will Learn in This Course……………..………………… iv Course Aims....................................................................................... iv Course Objectives............................................................................... v Working through This Course............................................................. v Course Materials…………………………………………………….. v Study Units.......................................................................................... vi Textbooks and References…………………………………………... vii The Assignment File……………………………..………………….. vii The Presentation Schedule………………………………………….. vii Assessment......................................................................................... vii Tutor-Marked Assignment…………………………………………... viii Final Examination and Grading…………………………..………… viii Course Marking Scheme…………………………………………….. ix Course Overview…………………………………………………….. ix How to Get the Most from This Course………….…………………. x Facilitators/Tutors and Tutorials…………………...……………….. xii Summary………………………………………………..…………… xii iii INTRODUCTION GST201: 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. Detailed information on tutor-marked assignments is found in a separate file which will be sent to you later. There are periodic tutorial classes that are linked to the course. WHAT YOU WILL LEARN IN THIS COURSE The overall aim of GST201: 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. iv GST201 COURSE GUIDE 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 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 In addition, you must obtain the materials. Obtain your copy. You may contact your tutor if you have problems in obtaining the text materials. v 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. vi GST201 COURSE GUIDE 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. THE ASSIGNMENT FILE In the Assignment File, you will get the details of the work you are expected to submit to your tutor for marking. The marks you obtain from these assignments will count towards the final mark you obtain for this course. Further information on the assignments would be found in the Assessment File itself and later in this Course Guide in the section on assessment. THE PRESENTATION SCHEDULE The presentation schedule included in your course materials gives you the important dates for the completion of tutor-marked assignments and the dates to attend tutorials. Remember, you are required to submit all your assignments by the due dates. You should guard against falling behind in your work. 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. vii The assignments must be submitted to your tutor for formal assessment in accordance with the deadlines stated in the Assignment File. The work you submit to your tutor for assessment will count for 30% of your total course mark. At the end of the course, you will need to sit for a final three-hour examination. This will count for 70% of your total course mark. 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. When you have completed each assignment, send it, together with TMA [Tutor-Marked Assignment] form to your tutor. Make sure that each assignment reaches your tutor on or before the deadline given in the Assignment File. If, however, you cannot complete your work on time, contact your tutor before the assignment is due to discuss the possibility of an extension. FINAL EXAMINATION AND GRADING The final examination of GST 122 will be of three hours duration and will have a value of 70% of the total course grade. The examination will consist of questions which reflect the type of self-testing, practice exercises and tutor-marked problems you have come across. All areas of the course will be assessed. You are advised to revise the entire course after studying the last unit before you sit for the examination. You will find it useful to review your tutor-marked assignments and the comments of your tutor on them before the final examination. viii GST201 COURSE GUIDE COURSE MARKING SCHEME This table shows how the actual course is broken down. Table 1: Course Marking Scheme Assessment Marks Assignments 1 – 14 Fourteen assignments, best four of the fourteen count as 30% of course marks Final Examination 70 7 70% of overall course marks Total 100% of course marks COURSE OVERVIEW This table brings together the units, the number of weeks you should take to complete them and the assignments that follow them. Unit Title of Work Week’s Assessment Activity (end of unit) Course Guide 1. The Peoples of Southern Nigeria 1 Assessment 1 and their Culture in Pre-colonial Times Part I 2. The Peoples of Southern Nigeria 2 Assessment 2 Culture in Pre-colonial Times Part II 3. The Peoples of Northern Nigeria 3 Assessment 3 and their Culture in Pre-colonial Times Part I 4. The Peoples of Northern Nigeria 4 Assessment 4 and their Culture in Pre-colonial Times Part II 5. The Dynamics of the Evolution of 5 Assessment 5 Nigeria as a Political Unit 6. The Culture Area of Niger Delta 6 Assessment 6 Region of Nigeria 7. The Culture Area of the Rain 7 Assessment 7 Forest Region of Nigeria 8. The Culture Area of Guinea 8 Assessment 8 Savanna Region of Nigeria 9. The Culture Area of the Sudan 9 Assessment 9 Savanna of Nigeria ix 10. A Historical Analysis of Education 10 Assessment 10 and National Development in Nigeria 11. A Historical Analysis of Economy 11 Assessment 11 and National Development in Nigeria 12. A Historical Analysis of Religion 12 Assessment 12 and National Development in Nigeria 13. A Historical Analysis of Moral and 13 Assessment 13 Socio-Political Rights of Citizens in Nigeria 14. A Historical Analysis of Social 14 Assessment 14 Justice and National Development in Nigeria 15. Revision 15 Assessment 15 16. Examination 16 Assessment 16 HOW TO GET THE MOST FROM THIS COURSE In distance learning the study units replace the university lecturer. This is one of the great advantages of distance learning; you can read and work through specially designed study materials at your own pace, and at a time and place that suit you best. Think of it as reading the lecture instead of listening to a lecturer. In the same way that a lecturer might set you some reading to do, the study units tell you when to read your set books or other materials. Just as a lecturer might give you an in-class exercise, your study units provide exercises for you to do at appropriate points. Each of the study units follows a common format. The first item is an introduction to the subject matter of the unit and how a particular unit is integrated with the other units and the course as a whole. Next is a set of learning objectives. These objectives let you know what you should be able to do by the time you have completed the unit. You should use these objectives to guide your study. When you have finished the units you must go back and check whether you have achieved the objectives. If you make a habit of doing this you will significantly improve your chances of passing the course. The main body of the unit guides you through the required reading from other sources. This will usually be either from your set books or from a reading section. x GST201 COURSE GUIDE READING SECTION Remember that your tutor's job is to help you. When you need help, don't hesitate to call and ask your tutor to provide it. 1. Read this Course Guide thoroughly. 2. Organize a study schedule. Refer to the 'Course Overview' for more details. Note the time you are expected to spend on each unit and how the assignments relate to the units. Whatever method you chose to use, you should decide on and write in your own dates for working on each unit. 3. Once you have created your own study schedule, do everything you can to stick to it. The major reason that students fall is that they fall behind in their course work. If you have any difficulties with your schedule, please let your tutor know before it is too late for help. 4. Turn to Unit 1 and read the introduction and the objectives for the unit. 5. Assemble the study materials. Information about what you need or a unit is given in the "Overview" at the beginning of each unit. You will almost always need both the study unit you are working on and one of your set books on your desk at the same time. 6. Work through the unit. The content of the unit itself has been arranged to provide a sequence for you to follow. As you work through the unit you will be instructed to read sections from your set books or other articles. Use the unit to guide your reading. 7. Review the objectives for each study unit to confirm that you have achieved them. If you feel unsure about any of the objectives, review the study material or consult your tutor. 8. When you are confident that you have achieved a unit's objectives, you can then start on the next unit. Proceed unit by unit through the course and try to pace your study so that you keep yourself on schedule. 9. When you have submitted an assignment to your tutor for marking, do not wait for its return before starting on the next unit. Keep to your schedule. When the assignment is returned, pay particular attention to your tutor's comments, both on the tutor-marked assignment form and also on what is written on the xi assignment. Consult your tutor as soon as possible if you have any questions or problems. 10. After completing the unit, review the course and prepare yourself for the final examination. Check that you have achieved the unit objectives (listed at the beginning of each unit) and the course objectives (listed in this Course Guide). FACILITATORS/TUTORS AND TUTORIALS There are 8 hours of tutorials provided in support of this course. You will be notified of the dates, times and location of these tutorials, together with the name and phone number of your tutor, as soon as you are allocated a tutorial group. Your tutor will mark and comment on your assignments, keep a close watch on your progress and on any difficulties you might encounter and provide assistance to you during the course. You must mail your tutor-marked assignments to your tutor well before the due date (at least two working days are required). They will be marked by your tutor and returned to you as soon as possible. Do not hesitate to contact your tutor by telephone, e-mail, or during discussions if you need help. The following might be circumstances in which you would find help necessary. Contact your tutor if: You do not understand any part of the study units or the assigned readings, You have difficulty with the self-tests or exercises, You have a question or problem with an assignment, with your tutor's comments on an assignment or with the grading of an assignment. You should try your best to attend the tutorials. This is the only chance to have face-to-face contact with your tutor and to ask questions which are answered instantly. You can raise any problem encountered in the course of your study. To gain the maximum benefit from course tutorials, prepare a question list before attending them. You will learn a lot from participating in discussions actively. SUMMARY GST201 intends to introduce you to the basis of Nigerian peoples and culture. Upon completing this course, you will be able to answer questions such as: xii GST201 COURSE GUIDE What are the major ethnic groups of Nigeria? What are the origins of these major ethnic groups? What are the characteristics of their socio-political organization? Is Nigeria, as a country, a vital political unit? What is the historical perspective of education, economy, religion, social justice, moral rights of the citizens and national development in Nigeria? How would you define and characterize some culture areas of Nigeria? What is the impact of We stem education on Nigeria? Of course, the questions you will be able to answer are not limited to the above list. Nigerian peoples and culture is a broad and very exciting study. We wish you success in the course and hope that you will find it both interesting and useful. xiii MAIN CONTENT CONTENTS PAGE Module 1 ……………………………………………..……...….. 1 Unit 1 The Peoples of Southern Nigeria and Their Culture in Pre-Colonial Times Part I ………………………….….… 1 Unit 2 The Peoples of Southern Nigeria and Their Culture in Pre-Colonial Times Part II ……………………..…….... 13 Unit 3 The Peoples of Northern Nigeria and Their Culture in Pre-Colonial Times Part I …………………………..… 18 Unit4 The Peoples of Northern Nigeria and Their Culture in Pre-Colonial Times Part II…………………….…….... 25 Unit 5 The Dynamics of the Evolution of Nigeria as a Political Unit…………………………………………... 31 Module 2 ……………………………………………………… 39 Unit 1 The Culture Area of the Niger Delta Region of Nigeria… 39 Unit 2 The Culture Area of the Rain Forest Region of Nigeria… 44 Unit3 The Culture Area of the Guinea Savanna Region of Nigeria………………………………………………….. 49 Unit 4 The Culture Area the Sudan Savanna Region of Nigeria.. 54 Module 3 …………………………………….…………….……. 60 Unit 1 A Historical Analysis of Economy and National Development in Nigeria………………….……………. 60 Unit 2 A Historical Analysis of Religion and National Development in Nigeria………………….……………… 68 Unit 3 A Historical Analysis of Moral Rights of Citizens in Nigeria…………………………………………………… 75 Unit 4 A Historical Analysis of Social Justice and Development in Nigeria………………………………………………… 82 Unit 5 A Historical Analysis of Social Justice and National Development in Nigeria……………………………….… 88 GST201 MODULE 1 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 1 GST201 NIGERIAN PEOPLES AND CULTURE 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 2 GST201 MODULE 1 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 3 GST201 NIGERIAN PEOPLES AND CULTURE [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. 4 GST201 MODULE 1 ∗∗ 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 Are- Ona-Kankanfo was expected to live outside the capital. The Army was credited with performing important functions which included stability of the empire, expansion, as well as keeping dissident territories in check. Oyo Empire also had provincial governments. They were modelled after the central government. They were administered by princes, minor kings and baales [provincial governors]. All of them were subject to the over- lordship of the Alaafin. The provincial governments enjoyed considerable autonomy. But the Alaafin had personal agents, Ilari, all over the provinces. The Alaafin used the Bere annual festival periods to acknowledge the renewal of allegiance of the provincial governors to him. 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. 5 GST201 NIGERIAN PEOPLES AND CULTURE 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 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 6 GST201 MODULE 1 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. SELF-ASSESSMENT EXERCISE Discuss the origins of the Bini people. 7 GST201 NIGERIAN PEOPLES AND CULTURE 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. 8 GST201 MODULE 1 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, he met some autochthonous group of people who had no living memory of 9 GST201 NIGERIAN PEOPLES AND CULTURE 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. 10 GST201 MODULE 1 This has been described as direct democracy. The village-centered administration implied that every linkage for instance, including all male adults in the village, participated in its political process. The Amala Oha You should always remember that the socio-political organization of the traditional Igbo was fundamentally based either on the age grades or age and titled societies. Amala Oha was therefore a form of general assembly in traditional Igbo society. All the male adult members usually met in this assembly to perform legislative functions. In ancient times, the Amala Oha’s meetings were held in the open village square. All the decisions taken during those meetings were absolute and final. As a democratic society, the life of every individual was highly respected. More so, the recognition of an individual in the society was based on individual capability and age rather than family background. The elders formed the core of village administration. They were highly respected accordingly. Hardworking and wealthy individuals were respected and given important responsibilities in the society as well. The youth, middle age or able bodied men and elders constituted age-sets or age groups. You should remember that each age-set had its own special rights, duties, obligations and responsibilities in matters affecting the village. 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 11 GST201 NIGERIAN PEOPLES AND CULTURE 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. 12 GST201 MODULE 1 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. 13 GST201 NIGERIAN PEOPLES AND CULTURE 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. 14 GST201 MODULE 1 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. 15 GST201 NIGERIAN PEOPLES AND CULTURE 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 socio- cultural shift from what happened to the traditional Itsekiri, the Urhobo and the Ijaw to what we witness today. 5.0 SUMMARY In this unit, I introduced you to the Part II of the peoples of southern Nigeria and their culture in pre-colonial times. I discussed and analyzed the three last major ethnic groups of the Southern Nigeria. That is, the Itsekiri, the Urhobo and the Ijaw. Therefore, at the end of this unit you are expected to know: 16 GST201 MODULE 1 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. 17 GST201 NIGERIAN PEOPLES AND CULTURE 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. 18 GST201 MODULE 1 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? 19 GST201 NIGERIAN PEOPLES AND CULTURE 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 14th and 15th centuries, the socio-political organization of Hausa States took another shape. For instance, Islam was adopted and this gave birth to many new political institutions such as the offices of the Galadima, Madawaki, Magaji, Dogari, Yari Sarki and Sarki Yau. The Islamization of Hausaland also influenced its judicial system. The Sharia law started taking shape. Some new titles such as Alkali and Qadi’s (judges) became commonplace in the administration of justice. SELF-ASSESSMENT EXERCISE Use your own words to describe the socio-political organization of the traditional Hausa. 3.3 The Kanem-Bornu People Kanuri is the language that unites all the Kanem-Bornu people. 3.3.1 Origin of the Kanem-Bornu People Kanem-Bornu ethic group also has many versions of its origin. But all these versions are not certain. They are also known to have been exaggerated in the region North East of the Lake Chad. The SO Version Some scholars argue that the So people were the first settlers in Kanem- Bornu. According to them, the So had developed a sophisticated socio- political culture based on agriculture and the knowledge and use of iron technology. This happened long before the Zaghawa who later invaded the land. 20 GST201 MODULE 1 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. 21 GST201 NIGERIAN PEOPLES AND CULTURE 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. 22 GST201 MODULE 1 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. 23 GST201 NIGERIAN PEOPLES AND CULTURE 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. 24 GST201 MODULE 1 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 3.3 The Tiv 3.3.1 The Origin of the Tiv 3.3.2 The Socio-Political Organization of the Tiv 4.0 Conclusion 5.0 Summary 6.0 Tutor-Marked Assignment 7.0 References/Further 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 three ethnic groups found in the Northern part of Nigeria namely, the Igala, the Jukun or Kwararafa and the Tiv. 2.0 OBJECTIVES At the end of this unit, you should be able to: identify the Igala identify the Jukun or Kwararafa identify the Tiv discuss their origins; explain their socio-political organization explain the similarities and dissimilarities between them. 25 GST201 NIGERIAN PEOPLES AND CULTURE 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 26 GST201 MODULE 1 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 Gongola state. Wukari was also known as the principal town of the Jukun people, and it is in that town that their King resided. The Jukun State was large. The Kano Chronicle Version The Kano chronicle version was the most authentic source that could say something convincing about the Jukun history of origin. According to records from the Kano Chronicle, the Jukun people raided the Hausaland and Bornu in the sixteenth and seventeenth centuries. This shows that although the origin of the Jukun people was almost unknown, they were at least in existence before the sixteenth century or thereabouts. 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 27 GST201 NIGERIAN PEOPLES AND CULTURE 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. 3.3 The Tiv P. Bohannan (1953) in his book The Tiv of Central Nigeria classifies the Tiv people as the largest single ethnic group in the middle Benue basin of Northern Nigeria. According to him, the southern and eastern portions of the Tiv country, also called “Ityough Kiteragh”, lie among the foothills of the Cameroon highlands and the Sonkwalla or Sankwura hills of the Obudu hills territory. These regions are flanked by the Alago and Jukunized group on the North, the Basta and other Cameroon groups like the Undir and Iyon on the South and South –East, with the Jukun and Chamba to the West. Of course, they presently occupy the Tiv local government areas of Buraka, Gboko, Gwer, Gwer West, Gumu, Kwande, Katisina Ala, Konshisha, Vandeikya, Ukun, Ushonyo, and Mukurdi. 3.3.1 Origin of the Tiv Needless to say again that the origin of the Tiv people is not certain. What we know about their origin came from oral traditions of myths and legends and theories of migration. 28 GST201 MODULE 1 Tiv Version According to the Tiv oral tradition, it was Tiv, as a person, that founded the Tiv ethnic group of today. So, the word Tiv refers both to the language and founding father of the group. Swem Version Other traditions argue that earlier settlements of the ethnic group came from Swem down to their present location through Nwange and Ibinda, and this occurred between the sixteenth and seventeenth centuries. SELF-ASSESSMENT EXERCISE Discuss the origins of the traditional Tiv ethnic group. 3.3.2 The Socio-Political Organization of the Tiv Again, P. Bohannan (1953) argues that the socio-political system of the traditional Tiv was very unique. It was a classic example of segmentary or largely decentralized system of government in pre-colonial and post- colonial Nigeria ever studied. “Tsombor” “Tsombor” was the name of the family group and was the largest recognized entity as well. “Mbavessen” (Elder) Mbavessen or elder was the head of a unit. You should remember that in Tiv traditional system, each family group was in turn divided into smaller units. You should also remember that the Tiv attached much importance to the spirit of brotherhood and mutual relations because of the belief that all of them were from one father and therefore from one lineage. For Bohannan (1953) the Tiv socio-political structure “was so simple that it was difficult to understand.” According to him, Tiv society was very much segmented. It was a hierarchical society. It started with the individual at the lowest level, the family, the extended family, the kindred, and through clan to Tiv, i.e. the whole tribe. In Tiv society, more than in any other Nigerian ethnic group, genealogical affiliation was very strong. Even today, in traditional Tiv society, it is upon this kind of genealogical framework of hierarchy that kinship relationship is organized. 29 GST201 NIGERIAN PEOPLES AND CULTURE SELF-ASSESSMENT EXERCISE Discuss the socio-political organization of the traditional Tiv. 4.0 CONCLUSION This study unit has dealt with the Northern Nigerian peoples and culture particularly in pre-colonial times. The Igala, Kwararafa and Tiv have been the main focus. 5.0 SUMMARY In this study unit, I introduced you to the Part II of the peoples Northern Nigeria and their culture in pre-colonial times. I discussed and analyzed the last three major ethic groups of the Northern Nigeria, that is the Igala, the Kwararafa or Jukun and the Tiv. Therefore, at the end of this unit, you are expected to know who are The Igala The Jukun or Kwararafa The Tiv Discuss their origins Understand their traditional culture or way of life. Understand their traditional socio-political organization Know the similarities and dissimilarities among them; etc 6.0 TUTOR-MARKED ASSIGNMENT 1. What do you know about the traditional Igala, Jukun and Tiv? 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. 30 GST201 MODULE 1 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. 31 GST201 NIGERIAN PEOPLES AND CULTURE 3.0 MAIN CONTENT 3.1 The British and the Creation of Nigeria You should know that the British who have often been credited with the creation of Nigeria were not the first Europeans to land in Nigeria. The Portuguese were the first Europeans to arrive Nigeria through Bini Kingdom. According to Hodgkin: “the second half of the century (fifteenth) saw the arrival of the first Europeans in Benin, the Portuguese Ruy de Sequeira in 1472 in Ewuare’s reign and Alfonzo de Aviero in 1484 in Ozolua’s reign”. 3.1.1 The Trans-Atlantic Slave Trade The Trans-Atlantic slave trade was the unfortunate channel that first put the British in contact with Nigeria. The trade got to maturity in the 16th century. For close to three centuries, coastal Nigeria’s relations with the British were dominated by the trans-Atlantic slave trade. But in the early decade of the 19th century, the British decided to abolish the trans- Atlantic slave trade. They did so through the operations of the British West African Naval Squadron. You should know that it is tautological to say that the trade was very damaging to Africa in general and Nigeria in particular. 3.1.2 The Period of Legitimate Commerce After three centuries of shameful slave trade came the so-called period of legitimate commerce. Of course, this was another golden opportunity for the Europeans to get more directly involved in the affairs of the African States. Europeans first introduced the “Gun-boat” politics. To them, this was important because some “erring” African states were threatened with attack and in some cases, were actually attacked. It was under the umbrella of such happenings that the British first formally annexed Nigerian territory. In 1861, they took Lagos as a colony. But, the bulk of Nigerian territory was occupied in the late 19th century. This happened through dubious treaties that were signed with some Nigerian potentates, and through military conquest of states and deportation of their rulers. Despite the resistance of some brave and courageous Nigerians such as Jaja of Opobo, Nana of Itsekiri, Ovonramwen of Benin and Attahiru of Sokoto, they could not stop the British usurpation of their independence and authority. SELF-ASSESSMENT EXERCISE Discuss the relationship between the creation of Nigeria and the British colonial rule. 32 GST201 MODULE 1 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 33 GST201 NIGERIAN PEOPLES AND CULTURE knowledge from a growing number of mission schools, which were making available an expanding clerical class? How would societies that only a few years earlier had been rival and often hostile states live together under one administration? Should they form a single nation? If so, how could a single allegiance be created? In any case, what was the central objective of British policy? Was it to build an empire permanently subordinate to Britain, to act as a trustee for some shadowy African future, or to encourage a natural spirit leading to ultimate self- government?” (p.55) Today, it is obvious that the tragedy of Nigeria’s history and its people is not so much to be found in the diversity of these groups that were brought together under amalgamation. Rather, the real tragedy is that British colonial policy in Nigeria after amalgamation tended to be divisive and isolationist in terms of keeping the peoples of the two main protectorates separate. For instance, while the 1914 amalgamation gave the northern and southern provinces a common political head in the person of Lugard, no uniform style of administration developed in either group of provinces. Despite the amalgamation of 1914, Nigeria still operated as a federation of two groups of provinces between 1914 and 1939. Later on April 1, 1939, the British government split the former Southern provinces into Eastern and Western provinces. This tripartite division of Nigeria remained well into the independence period, until 1963 when the Mid Western region was created, and the Northern Region was split for the first time in 1967. SELF-ASSESSMENT EXERCISE 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. 34 GST201 MODULE 1 3.3.1 The Nigerian Nationalism It is obvious that the British colonial rule alienated Nigerians at different levels. Nigerians became foreigners in their own country! For instance, it became very difficult, if not impossible, for them to effectively participate in both the economic and governmental processes of their own country. The immediate result to such unfortunate situation was the birth of Nigerian nationalism. Like in other parts of Africa, some brave Nigerians stood up and decided to champion the cause for reforms in the system. The Nigerian nationalism was welcome both in the country and abroad. Three major trends characterized the strength of nationalistic spirit: a. The peoples protest against the colonial system in their desire to alter the existing colonial system so that they could benefit from it, b. The activities of black diasporas in the New World- the Americas such as Marcus J. Garvey and Wilmot Blyden who were exponents of the dignity of the African person, and c. The presence of an articulate class of Nigerian elites who through their acquisition of western education were in the vanguard of those agitating for change in the status quo. “The West African Pilot” and Garvey’s “the Negro World” These are the most prominent newspapers that contributed seriously to the emergence of Nigerian nationalism. Besides, some other factors also contributed to the Nigerian nationalism: the development of political parties, and the election of the labour party in Britain with its anti- colonialism agenda. Nigeria became independent on October 1st 1960. The Nigerian Youth Movement (NYM) This movement is best known as the “first true nationalist organization” that emerged in Nigeria in 1936. It was headed by Samuel Akinsanya, H.O Davies, Ernest Ikoli and Dr. J.C Vaughan. Dr. Nnamdi Azikiwe and Chief Obafemi Awolowo later joined the movement in 1937. The National Council of Nigeria and the Cameroon’s This movement was created on 26th August 1944. It was headed by Herbert Macaulay as president and Dr. Nnamdi Azikiwe as its secretary. In 1945, the movement made one of its aims very clear: “to achieve internal self-government for Nigeria whereby the people of Nigeria and the Cameroons under British mandate shall exercise executive, legislative and judicial power”. 35 GST201 NIGERIAN PEOPLES AND CULTURE 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. 36 GST201 MODULE 1 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? 37 GST201 NIGERIAN PEOPLES AND CULTURE 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. 38 GST201 MODULE 2 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 Del

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