Course code: GST 112

Course title: Nigerian Peoples and Culture

What is Culture? Types and Characteristics
Definition
Culture is a broad term that refers to social norms and behaviour prevalent in human society. It
also includes acquiring customs, beliefs, values, symbols, knowledge, capabilities, habits and
arts through learning processes of a particular social group, nation or people.
Culture is a cultivated behaviour passed along with and without any conscious thought from one
generation to the next via imitation and communication.
What is culture?
A culture signifies acceptable behaviour and conduct in a given society. It is, in fact, a set of
guidelines that tells everyone about things like language, how to dress and even how to behave
and interact, what is right and wrong, about religion, food, marriage and million other small and
big things.
Culture is also referred to as symbolic communication which is learned and perpetuated in
society so that it becomes easy to distinguish members of one group from another. It is an
important concept that plays a critical role in our social life. Culture helps to outline social
relationships, challenge social order and shape our everyday actions in society.
Types of Culture
The various types of culture are as follows-
1. Material Culture
An essential type of culture is Material culture that refers to the material or physical objects and
resources that is used by people to define their perceptions and behaviour.
It includes outlets, products and services, tools, factories, offices, religious places like temple,
mosque, church etc., and social infrastructures like the education system, house and health,
economic infrastructures like energy capabilities, transportation etc. and financial infrastructures
like insurance, banking etc. and numerous other things.
2. Non-material culture
Another type of culture is the non-material culture that refers to non-physical ideas that
individuals have. It also refers to the intangible things produced by culture or parts of a culture
that you cannot hold, taste, feel or touch. It includes language, morals, norms, rules, values and
beliefs
3. Corporate culture
The culture that is prevalent in a workplace is referred to as corporate culture. It includes the
dressing sense of the workforce, the design of the office, how employees are treated, the attitude
of management, and how an organization projects itself in front of its customers.
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4. Culture of diversity
It refers to a place where individuals belonging to different gender, race, origin and sexual
orientation live. The diversity culture is prominent because the Community calendar includes
events and festivals belonging to different races.
5. Popular culture
This type of culture refers to the everyday activities of the individuals in a place. It includes the
best selling books, top music on the chart etc.
6. Foreign culture
When an individual travels to another country and comes across people that speak, dress,
interact, behave, eat differently from himself, it is referred to as foreign culture.
Characteristics of culture
The various characteristics of culture are as follows
1. Culture is abstract
It is not possible to see culture, but it can be glimpsed through human behaviour in a regular or
patterned fashion. It exists in the habits and minds of individuals and is often referred to as a
specific way of thinking and doing things.
2. Culture is learned behaviour
It is a fact that most of our behaviour is learned although there are many things we pick up
unconsciously. This is why the terms conscious and unconscious learning is used to differentiate
between the learning processes.
3. Culture includes values and attitude
It is a misconception that attitude, values and options of people are their own. It is a fact that
these things we pick up unconsciously as part of our culture
4. Culture is shared
People shares different aspects of culture unequally.
5. Culture includes material objects
Human beings modify the form of an object and change it to suit their needs, for instance, it cuts
the tree and uses the wood to make furniture for his comfort
6. Culture is pervasive
It implies that culture touches cultural norms inspire all the aspects of our lives as both emotional
and relational actions to a great extent
7. Culture is idealistic
It represents the norms and ideals of a group and includes social, artistic and intellectual ideas
which the members strive to uphold
8. Culture is transmissive
An essential fact about culture is that it is passed from one generation to the next and thus is
called transmissive. With the help of language, imitation and instruction, it becomes possible for
this generation to understand the intricacies of the culture from the earlier generation.
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9. Culture is transmitted
Culture is passed and learned from one to another person. In most cases, it is handed down by the
elders and even by contemporaries in some cases. Much of the learning process is accidental or
unintentional.
10. Culture varies from society to society
The culture of every society is unique and will vary from another society. It is a fact that cultural
elements like beliefs, values, morals and traditions are not uniform so will vary
11. Culture is continually changing
Change is imminent even though in some cultures it is at a fast pace whereas in others it is a slow
process.
12. Culture takes the help of language
Without the advantage of a language; it would have been a tad difficult to pass on the culture
from one to another. It is the language that creates a common bond between members of a
specific group.
It acts as an intermediary between past, present and future and helps to transmit the learned
knowledge to others.
13. Culture is integrated
Various parts of culture are interconnected with each other, and one must learn about the full
picture instead of titbits if he wants to understand the culture
14. Culture is dynamic
Culture of one place will come in contact with other cultures, and the interaction will lead to the
sharing of ideas that will bring changes in both of them. Culture is dynamic as a change in one
aspect will lead to a change in the whole process
15. Culture is gratifying
An essential characteristic of culture is that it offers ample opportunities to satisfy social and
biological needs of human beings.
The various elements of culture are as follows
1. Languages
The first and foremost element of culture is language. It is the vehicle that is used to transfer
knowledge, ideas and information. It helps in direct connection with people and permits a better
understanding of any given situation.
2. Symbols
Every culture has symbols that are used as a means of non-verbal communication and even stand
for motions and reactions
3. Norms
Another element of culture is norms because various culture differs in their norms. It can be
formal and informal. The formal norm is laws and refers to the set standards of behaviour which
are most important to every society.
The informal norms are often known as customs and refer to the standard of conduct which is not
so rigid but still can influence a great deal.
4. Values
It is the element value that determines the behaviour of a person and what he considers right or
wrong
5. Customs
These are established practices, rules and traditions that are considered appropriate in society.
6. Attitude
This element signifies the underlying belief of an individual and his tendency to behave in a
specific manner
7. Rituals
It is a set of activities with a specific meaning that occurs in a particular circumstance.
8. Physical artefacts
This is one of the critical elements of organizational culture. Each organization is unique in terms
of its culture that includes the use of facilities, physical layout etc. It is created specifically to
represent the beliefs, values and meaning of the firm.
9. Unique metaphors and jargons
Business organizations with time, develop their unique metaphors and jargons that are used
explicitly by its employees.
10. Shared beliefs
every organization has its unique values and beliefs that are shared by its members.
11. Behavioral norms
One of the essential elements of culture is behavioural norms. It is about the nature of
expectations that a company has from its employees and the standards for their behaviour and
interaction with each other in the company and customers of the company
THE CULTURE AREA OF THE RAIN FOREST REGION OF NIGERIA

INTRODUCTION
This study unit introduces you to the culture of the Rain Forest Region of Nigeria. It focuses
mainly on the knowledge of who the forest people of Nigeria are, their socio-political
organization, religious beliefs and their arts.
Who are the Inhabitants of the Rain Forest Region of Nigeria?
First of all, the cultures of the Rain Forest Region of Nigeria can be easily categorized into four
main groups, namely, the Yoruba, the Western Igbo, the Eastern Igbo and the Edoid. The Yoruba
group is located in the Western part of the region stretching across the border of Benin Republic
with incursion into Togo as well. The Eastern and Western Igbo sub cultures occupy a vast area
along the River Niger. The Edoid culture group which includes Bini, Esan, Etsako, Igarra, Owan,
etc., is located in between the Yoruba and the Igbo. The eastern part of Igboland to the
Cameroonian border is occupied by the Yakur, Ekoi, Ibibio,Anang, Bokyi, Ejaghan, Bekwara
and others.

The Socio-Political Organization of the Rain Forest People

You should always remember that there is no common pattern of sociopolitical organization
among the people living in the rain forest region. Nevertheless, some cultures are similar to
others. Based on similarities and dissimilarities of culture among the rain forest people, we can
retain at least two broad tendencies as far as their socio-political organization is concerned. The
first tendency is what we may call Village democracies and the second is the monarchical states.
The Igbo people, some communities of the east, and the Northern communities of the Edoid, fall
under the first tendency, while the Yoruba and the Bini belong to the second category.

a. Village Democracy
The Igbo people are well known for it. In every Igboland, the village constitutes the basic unit of
political organization. Villages are made up of lineages which are regarded as something similar
to component states. Every lineage is headed by an Okpara, the oldest male member. He is the
ink between his people and the ancestors. He also controls the Ofo that symbolizes justice and
authority. Anybody that can make meaningful contribution during general meetings is welcome
irrespective of sex and age. When there are serious disputes or matters requiring crucial and
careful decisions, the Okpara calls a general meeting of the adult members of the lineage. It is
the same process at the village level. In Igboland, a number of villages that claim a common
primordial ancestry constitute a village group or town.

b. Monarchical States
Monarchy is the second major tendency of the Rain Forest people. It is best represented by the
Yoruba. Contrary to the Igbo, the town is rather the basic political unit in the Yoruba culture
area. The town is made up of lineages, organized in order of seniority determined by the order of
settlement. The leadership in every lineage in Yorubaland is hereditary.

The leader of the founder lineage assumes the headship of the town. The Baale is the head of the
town. He is also called Oba when crowned king. His duty is to conduct the administration of the
town in consultation with the various lineage chiefs. At the local level, the town is divided into
wards. The ward chief is called Ijoye, Adugbo or Olorin itun. Wards are also made up of
compounds which are headed by the eldest man called Baale.

In the traditional Yoruba politics, there was a distinction between judicial and legislative powers.
There was rather a kind of hierarchy of powers. For instance, we have three judicial levels
represented by the court of the Oba, the Ijoye and the Baale. The Oba’s court is the court of last
appeal.

The Arts of the Rain Forest People

The Rain Forest people are best known for their highly sophisticated artistic traditions and skills.
They are unbeatable in the science of metallurgy especially iron smelting and black smithing.
Communities such as Ife, Nkwere, Awka, Abiriba and Oyo have iron smelting as their major
business. In the Rain Forest of Nigeria, terra cotta figurines of very high artistic qualities have
been found in several parts in the Igbo, the Ibibio, the Edo and the Yoruba lands. Ibibioland and
her neighbours constitute the reservoir of great masks most of which are objects of deep religious
meaning and symbolism. There is also an appreciable level of textile work in the whole of the
rain forest region, particularly in Yoruba and Esan lands.

The Religious Beliefs of the Rain Forest People

Just like the Niger Deltans, the Rain Forest people are religious as well. They also share a
general belief in the existence of a Supreme God. Although God is supremely the same, he is
differently called according to the various cultures. For instance, in Yorubaland, God is called
Olodumare or Olorun. Among the Benin he is called Osanobua. The Esan call him Osenebua and
the Etsako call him Oghena. The Igbo call God Chukwu or sometimes Obasi while He is Abasi
among the Ibibio, and so forth. Almost all the various cultures of the Rain Forest region of
Nigeria consider the Supreme God as the Creator of the whole universe. To them, God has
unlimited powers and He is also benevolent and punitive. His residence is somewhere in space in
the direction of the sky. This is one of the reasons why He hardly gets involved directly in the
affairs of men. The people of the Rain Forest are more concerned with their deities who are
closer to them than God Himself. The most powerful of these lesser deities are Orisa in
Yorubaland, Alusi in Igbo and Ebo in Edoland. The attachment to deities is so powerful that in
the Ife area, for instance, as many as 2001 deities are said to exist and only 25 days in the
calendar year are free from official religious activities evoted to them. There are lesser deities in
Yorubaland in than Igboland but all of them are powerful. Sango, Ogun, Sopono, Olokun,
Obatala, Obalefun, Orunmila, Orisanla, Yemoo and Oluorogbo are some few powerful deities in
Yorubaland, while Amadaiaha or Amadiora, Idemili, Igwe, Ana or Ani are some powerful Igbo
deities. It is important to note that the general philosophy behind the religious spirit of the Rain
Forest people is the search for good health, long life, blessing in terms of children and wealth,
and general protection against misfortune and evil influences. Of course, they want all these in
exchange for constant worship and purity of heart. In their own understanding, failure to worship
or make sacrifices to these supernatural forces may make them withdraw their protection and
blessing. Unlike in the Niger Delta region, witchcraft belief, especially in most of Igboland, is
not of paramount importance.

THE CULTURE AREA OF THE GUINEA SAVANNA REGION OF NIGERIA

This study unit introduces you to the culture of the Guinea Savanna people of Nigeria. It focuses
mainly on the knowledge of who the Guinea Savanna people are their socio-political
organization, their economy and religious beliefs.

Who are the Guinea Savanna People?

To begin with, the Guinea Savanna Region is known as the home of an overwhelming majority
of Nigeria’s cultural or ethnic groups. The four major states of Adamawa, Nasarawa, Plateau and
Taraba, which constitute over fifty per cent of the cultures of Nigeria, fall under this region. The
Middle Belt (sometimes called Kasashen Bauchi) is also part of this region. It covers the Idoma,
the Ebira, the Igala and the whole of Zaria communities to the South. It shares the border with
Cameroon in the East and with the Republic of Benin in the West. There is even a general
tendency to believe that about seventy per cent of the peoples and cultures of Nigeria are found
in the Guinea Savanna region. Apart from some large groups such as the Tiv, the Gwari and the
Nupe, groups within the Savanna region are generally known for their small size. It is difficult to
find groups with more than a thousand souls. Such groups are the Mumuye, the Jukun, the Anok,
the Kakanda, the Birom,
the Higgi, the Jirai, the Ichen, the Kaka, the Chokobo, the Fyer, the Bassa, the Tikar, the Vergo,
the Afizere, the Kambari, the Koro, the Anaguta, the Gade, the Shamo, the Anagas, the Vomni,
the Lakk, the Jero, the Tangale, the Zaranda, the Limoro, the Rubu, the Amo, the Kurama, the
Holma, the Mbula, the Lau, the Chamo, etc. You should remember that most of these groups
claim origin of Hausa or Jukun ancestors.

The Socio-Political Organization of the Guinea Savanna People

You should always remember that the socio-political organization of the Guinea Savanna people
is very different from that of the Rain Forest people known for their large monarchies and great
empires. History shows that before the rise of emirates along with their jihads in the early
nineteenth century and the advent of warrant chiefs, as part of the colonial political
arrangements, the Guinea Savanna people were never used to the culture of centralized
government. Only few ethnic groups such as the Igala, the Nupe and the Jukun hand developed
elaborate monarchical structures dating back to antiquity. But these few cases cannot be
compared with the majority of the groups within the region that do not have monarchical
structures. The Guinea Savanna people have always been known for their petty chiefdoms or
village or lineage-based democracy. Some prominent groups such as the Ebira, Idoma, Tiv, and
Birom have ultimately formalized the institution of the so-called “Royal Highnesses” with
jurisdiction covering the whole ethnic group. However, some ethnic groups in the Guinea
Savanna region have been paying allegiance to the Sultan who has spiritual and political control
of the greater part of the region.

The Economy of the Guinea Savanna Region of Nigeria

Farming is the major economic preoccupation of the people of the Guinea Savanna region. Yam
is the most cultivated. The Nupe, the Koto and the Tiv constitute what is called the “West
African yam belt”. Among the other ethnic groups of the region, the primary crop is guinea corn
and millet. They also cultivate cassava but not in abundance. Yam cultivation is largely men’s
business. In the Guinea Savanna region there is land for everybody and fertility of the land there
is exceptional. Even the hilly terrains of the Adamawa, Jos and Bauchi plateaux still produce
enough food. In the Guinea Savanna region land belongs to the community or lineage and not to
individuals. Coincidentally, Nigeria’s two major rivers, the Niger and the Benue, together with
their several tributaries, flow through this region and provide ample opportunity for professional
fishing. It is recorded that apart from Jos where the bulk of the tin being produced is in the hands
of women, generally women of the Guinea Savanna region are not used to commerce.

The Religious Beliefs of the Guinea Savanna People

The structure of the religious beliefs in the Guinea Savanna region is different from that of the
Delta and the Rain Forest. For instance, the Yoruba of Ife have developed a kind of extensive
pantheons which we cannot find in the Guinea Savanna region. Nevertheless, as it is the case in
the Niger Delta, the Rain Forest, there is a general belief in the existence of Supreme God in the
Guinea Savanna region as well. But you should remember that although the belief in a Supreme
God is general in that region, He is differently called according to the ethnic groups. Among the
Kurama, for instance, God is called Ashili or Bakashili. Among the Tiv, he is known as Aondo
while the Rukuba call him Katakuru. Among the Gwari He is called Shekoki, Shesha, Esse,
Sheko or Soko. The Nupe call him Soko. He is known as Agwatana among the Busa. He is
called Owo or Owoico among the Idoma. The Kadara call him Onum. He is known as Shido or
Chido among the Jukun, and Hinegba or Ihinegba among the Ebira, etc. The people of the
Guinea Savanna region also believe in other forces such as astral spirits. The Igala, the Jukun and
the Tiv are well known for their strong belief in witchcraft, magic and sorcery. It is recorded that
the political significance of the groups aforementioned derives from their powerful attachment to
ritual and magic. The political system of this group, especially the Jukun, is sometimes described
as theocratic. You should also remember that in Tiv ethnic group only men are believed to be
witches, while the witches of the Nupe and Gwari are almost invariably women. It is also very
important to note that the Guinea Savanna region is the most representative of religious balance
in Nigeria. It is in this region more than anywhere, that we find an excellent rapprochement and
cohabitation between Islam and Christianity. It is even recorded that in the Guinea Savanna
region members of the same household can belong to either faith and still remains brothers.
Therefore, this region represents the best hope for religious tolerance in Nigeria.

THE CULTURE AREA OF THE SUDAN SAVANNA REGION OF NIGERIA

CONTENTS

INTRODUCTION
This study unit introduces you to the culture area of the Sudan Savanna region of Nigeria. Our
focus will be mainly on the knowledge of the major ethnic groups of that region, their socio-
political organization, their economy etc.

The People of the Sudan Savanna Region of Nigeria

Just like in the Rain Forest and Guinea Savanna Regions, the Sudan Savanna Region of Nigeria
is also made up of some tiny little cultures. Besides, there are the Kanuri and Hausa which
constitute the major cultural groups of the Sudan Savanna. You should also remember that Hausa
is Nigeria’s largest cultural group. According to history, Daura is the original home of the Hausa
people. History also tells us that the seven original Hausa states of Daura, Kano, Zaria [Zazzau],
Kakaina,

Rano, Biram and Gobir were founded by the children of a certain Bawo, son of a certain migrant
Prince of Baghdad, variously called Abuyezid or Abuyazidu or Bayajidda. It is recorded that
Daura, the mother of Bayajidda, was the youngest of five grand daughters of a fugitive
Canaanite, named Najb. So, the Bayajidda myth represents the mirror of a historical period in
which the formation of states began in Hausaland. Today, the Hausa people of Nigeria are
mostly concentrated in Kano, Jigawa, Kaduna, Katsina, Sokoto, Kebbi and Zamfara states.
Most Hausa communities have also settled in the neighboring Niger Republic. Besides, Hausa
people are widespread over a large area of the central Sudan. This is mostly due to religious,
political and economic activities. The Hausa language is also widespread. It is recorded that not
only is Hausa language classified under the Chadic subgroup of the Afro-Asiatic or Hamito-
Semitic family, it is also spoken over a very wide area by so many nationalities. The Hausa
Language is the lingua franca of the whole of the so called former Northern Region of Nigeria.
Amazingly, it is recorded that seventy-five per cent of Hausa speakers are non-Hausa. The
language is spoken in the whole of Sudan Savanna area.

The Socio-Political Organization of the Sudan Savanna Region

As stated earlier, Hausa people are the most representative of the people of the Sudan Savanna
region. This is the reason why in these sections we will always refer to them. The social and
political organization of the Hausa people is founded on strict status differentiation. We have the
Sarakuna [the chiefs] and the Masu Sarauta. The Sarakuna are at the top of the hierarchy, while
the Masu Sarauta are holders of offices. Those who hold hereditary offices constitute the sub
class of Masu Saruata Na Asali while those who hold offices of allegiance form the Masu
Sarauta Na Cafka, and they constitute the middle class. There is the third class
called Talakawa. It is made up of farmers, petty civil servants, craftsmen, traders, etc. You
should also remember that almost every Hausa territory is organized into city-states with fairly
large capitals and several village communities. The administration of a Hausa state is carried out
at five levels: the Jama’a, the Kaukya, the Unguwoyi, the Gidajoi or Gundumomi and the Birni.
The Jama’a represents the smallest operative political unit while Birni constitutes the largest.

The patron-client network is what we usually find in Hausaland. Their socio-political process is
organized in such a way that the focus of action is on some defined central figure to whom many
others are attached as subordinates or clients, and whose interest he represents and protects. The
so-called clients are seen as being socially and politically immature or minor, and are therefore
unable to deal directly with the next higher authority. It is recorded that active sense of hierarchy
and authority is reflected, not only among the migrant Hausa colonies all over the Central Sudan,
but also among the professional organizations. You should always remember that every Hausa
migrant community has the equivalent of the patron leader called Sarkin Hausawa, just as we
have among the professional guilds Sarkin Makera of the black smiths, the Sarkin Mukada or
simply Makada of the drummers, the Sankira of the praise singers, the Sarkin Alaru of the
head porters, the Imam of the mallams, etc. (Adamu, 1978).

he Economy of the Sudan Savanna People

Farming, industry and commerce constitute the three major components of Hausa economy.
Guinea corn, millet, maize and beans are the main agricultural crops you easily find in
Hausaland. Hausa agriculture has always been at the forefront of Nigerian economy. For
instance, in the year 1970, the Sudan Savanna area accounted for some ninety-two per cent of the
total guinea corn output in Nigeria. It is also recorded that it is among the Hausa that we have
found a culture of irrigation before the era of the river basins in Nigeria. With regard to industry,
Hausa people are known for the making of craft products such as leather works, blacksmithing,
sculpture, perfumes and several textile wares. They are also famous in commerce. It is recorded
that up till date, the Hausa remain one of Africa’s foremost merchants.
Some even argue that it was commerce of the Trans Saharan trade that mostly accounted for the
rise of the great Habe kingdoms of Kano, Katsina, Zaria and Gobir. The Hausa also hold the
monopoly of the kolanut trade, especially in the Yoruba area of the Rain Forest region and those
parts of the Sudan and Sahel. They also champion the distribution of a wide range of food items,
household goods, as well as repairs of broken metal ware over almost the whole of Nigeria.
Following the client-patron pattern in Hausa politics, the bulk of economic production is in the
hands of the Talakawa. But the Sarakuna and Musa Sarauta have a number of Talakawa they
entrust with economic production on their behalf. You should also remember that division of
labour in Hausaland is gendered. For instance, the sector of petty production, such as the
preparation of meals and snacks, retail sales of grains, spinning, etc., is considered a female
domain while production of crafts such, as blacksmithing as well as long distance trade, is
mostly male affair.You should always note that the gendered division of labour in Hausaland
has, nevertheless, given some unusual power to their women.

Hausa women, more than in any other ethnic group, enjoy enormous economic freedom. They
are free to run their private business and enjoy absolute control over their income. History tells
us that Hausa culture provides that a wife is justified to claim a fee for labour rendered to a
husband in the process of economic production. It is even recorded that some Hausa women are
far richer than their husbands.

Who are the Fulani?

Beside the Hausa, the Fulani are one of the major ethnic groups in the Sudan Savanna region of
Nigeria. The Fulani call themselves Fulbe and they speak Fulfulde. However, Wolof people call
them “Peul” and the Bambara address them as “Fula”. In the Chad Basin they are called
“Felaata” while in Nigeria they are known as “Fulani”. Their language is mixed with various
dialects among the communities of Senegal, Futa Jalon, the upper and middle Niger region,
Northern and North-Western Nigeria, the Adamawa Highlands and Bagimiri. The Fulani have no
distinct territory. Although not the largest ethnic group in Africa, they are best known as the
most widely distributed group in the whole of the African continent. Most of the time, they
constitute a numerical minority among the peoples with whom they dwell. This is especially the
case in Hausaland. Today, Fulani communities are found in Senegal, Gambia, Guinea, Guinea
Bissau, Mali, Benin, Nigeria, Cameroon, Central Africa Republic, etc., but Senegal is believed to
be the original home of the Fulani in the Western Sudan. In Nigeria, Fulani are mostly settled
among the Hausa of Sokoto, Katsina, Kano, Bornu, Bauchi as well as in the Jos Plateau and
Adamawa Highlands. Thus, the name “Hausa Fulani,” is the result of the symbiotic relations
between Hausa and Fulani.

You should also remember that there are two broad categories of the Fulani: the Pastoral or
cattle Fulani and the settled or Fulani Gidan. The pastoral or cattle Fulani have no permanent
settlements. They are best known as the greatest nomads of Africa. They are found mostly in the
hilly regions of the Savanna belt. They own large herds of cows and that is what counts most to
them. As for the settled or Fulani Gidan, they are mostly located around Hausa capitals. They
cannot do without cows as well. You should know that the main occupation of the Fulani, be it
the pastoral or the settled, is cattle rearing. Islam is the religion of the Fulani, but the pastoral
Fulani combine Islam with the Pre-Islamic religious practices of their ancestors.

A HISTORICAL ANALYSIS OF EDUCATION AND NATIONAL DEVELOPMENT IN

NIGERIA

INTRODUCTION
This study unit introduces you to the relationship between education and national development
from a historical perspective. It will focus mainly on the evolution of the Nigerian educational
system from pre-colonial times to the year 2000.

Education and National Development in History

You should always remember that the strong relationship between education and development
cannot be overemphasized. We can even say with confidence that education is to a nation what
the mind is to the body. This is not only true for Nigeria alone but is a fact worldwide. Even in
ancient Greece, best known as the cradle of Western scholarship, education was the backbone or
a searchlight boomed on society. In ancient Greece, for instance, education was a standard bearer
and a blender of minds, behaviour and cherished values. Greek social order and institutions were
centered on the philosophy of great educationists of the kind of Socrates, Plato and Aristotle.
However, education also followed the life cycle system. Onovbaydedo (1995) puts it better in
this way: the journey of reason and western learning from the ancient; through the classical to the
modern world are both eventful and chequered. They were “exorcised” by the medieval Church
of perceived traces of heresy and tinted with Christianity. They experienced a rebirth in the
Renaissance of the 15th and 16th centuries and in turn gave birth to the Enlightenment in which
educational structures were modernized. Even in Europe, although modern educationist forms
were taken a field by the missionaries and various agents of imperialism, they nonetheless
successfully engendered the industrial revolution and breath-taking development. But what
happened in the Nigerian case?
Education and National Development in Nigeria
It is obvious that the type and level of education have to be in line with the needs of society.
History tells us that this world-wide fact is not in line with the Nigerian situation.

Nigerian Education in Pre-Colonial Times

In pre-colonial era, most Nigerian communities were small, largely rural and self- sufficient. Not
only that the system of education was informal and non-literate, it was not specialized at all.
Education in colonial Nigeria was nothing more than schooling. Before independence, Nigerians
were schooled to accept the society designed for them by the colonialists. This seriously
contradicts Jane F. Doyle’s understanding of education. According to her, education must
engender in the individual a disposition of personal autonomy, responsibility and a mastery of
relevant forms of life, thought and action. A good education should be free from moral
indoctrination, but rich in moral training. Education indefensibly becomes indoctrination when a
person is indoctrinated under the pretence of being educated (Doyle 1973).

Nigerian Education after Independence

As stated earlier, the type and level of education have to be in line with the needs of the society.
So as soon as Nigeria became independent, the functional inadequacies of education in the
nation’s schools became glaring as well. As a Republic, Nigerian government became a complex
and a complicated one. Therefore, the need to fashion out an educational system that would fit
the new mood and the development needs of the nation became obvious and pressing. For
instance, the government needed a good number of qualified individuals in almost every sector.
.
The 1969 National Conference on Education
The year 1969 witnessed the first independent National Educational Conference on curriculum
development in Nigeria. The Nigerian Educational Council organized it. The overall aim of the
conference was to set a new policy of education for Nigeria. For that reason, it was not limited
only to experts and professionals. It was a conference of the people of Nigeria. It was made up of
representatives drawn from a crosssection of interest groups such as trade unions, farmers
unions, religious bodies, women’s organizations, teachers association, university teachers and
administrators, professional organizations and ministry officials.

One of the conference’s main tasks was to review old goals and identify new national goals for
Nigerian’s education. The findings and decision of the 1969 conference became the cornerstone
in the formulation of a national policy on education in 1977.
These are some basic tenets:

• The inculcation of the right type of values and attitudes for the survival of the individual and
the Nigerian society;
• The training of the mind in the understanding of the world around; and
• The acquisition of appropriate skills, abilities both mental and physical as equipment for the
individual to live in and contribute to the development of his society.
The success of the national policy on education of 1977 was unprecedented. Available statistics
indicate a tremendous expansion in the country’s educational system both in terms of number
and variety of relevant institutions.
According to Imogie (1999), the enrolments in schools as at December
1996 were as follows:
• 37 universities with a student enrolment of 236, 261
• Specialized technological institutions with enrolment of about 2,161 students
• 45 polytechnics with student enrolment of 140, 953 students
• 62 colleges of education with a total student enrolment of 89, 242
• 7,222 secondary and technical schools with student population of
4,503,552
• 48, 242 primary schools with a total enrolment of 16,761,519

Is Nigerian Education System a Failure?

The answer to this question from a historical perspective cannot be a fixed one. History, being a
process, some scholars advocate the “no” answer while others advocate the “yes” option.
Is the Nigerian education system a failure?

The “No” Answer Primary and Secondary Levels

In 1976, the Nigerian government introduced the Universal Basic Education Programme (UBE).
This favoured the increase of the number of schools along with an impressive increase in
enrolment. By December 1996, primary schools enrolment figure was about 17 million. In the
south and parts of the middle-belt regions, over 90 percent enrolment of children of school age
was recorded Imogie 1999). But according to Imogie, enrolment and transition rate from primary
to secondary schools was still very low in a country with a population of over 100 million people
as at that time.

The Tertiary Level

In 1981, the tertiary education witnessed a tremendous improvement with the adoption of the 6-
3-3-4 system. This system was the making of Shagari’s administration. The main aim was to
train Nigerians that would lead the country on the part of industrial and technological
advancement. The 6-3-3-4 system was very much welcomed by many Nigerian scholars. To
accomplish this goal, the government decided to increase the Federal Universities from 13 to 21
out of which nine Universities of Technologies were established and located in the main geo-
political zones.

The “Yes” Answer

For some scholars, the Nigerian educational system has been a failure. They claim that the
theoretical frame under which these programmes were cultivated was perfect on paper but the
government lacked the will, the ways and the materials to see them through. At least two reasons
have been put forward by them.

The Cultural Conflict

According to G.N. U Uzoigwe (1989), “one of the dominant factors that slows down the growth
and productivity of the Nigerian education system is the persistent conflict between foreign
intellectual traditions and the African tradition. The result is that the educated Nigerian is thrown
into the morass of moral and intellectual confusion. He has neither assimilated the Christian or
Islamic traditions fully nor abandoned the Nigerian varied traditions.

The Nigerian Factor

According to the scholars of the “Yes” answer, one of the major reasons for the failure of the
Nigeria Education system is that of the “Nigerian factors”. It is unfortunate that many of those
who established the Nigerian educational facilities did it for monetary purpose. The end-use of
these facilities had never been their intention. They were concerned only with accruable
monetary rewards through fat contract settlements. The consequences nowadays are the
production of graduates who carry certificates without the knowledge. They constitute a great
danger to the society. Indeed, they have acquired nothing and they have nothing to lose.

Which Way Forward?

As seen earlier, it is not easy to say with accuracy the exact period when the standard of
education started to decline in Nigeria. It is also obvious that there have been some successes and
failures. Since failure seems to be higher than successes, my aim in this section is to see what to
do about it. These following are some policies the Nigerian education system needs to pursue:
• Private schools should regain their autonomy
• Government-owned schools should be privatized
• The government should content itself solely with education policy making
• Government policies must be made to ensure that the well-known paradigms for measuring
school standards are maintained.
• Government should carry out a clean inventory of existing and private schools with the view to
separating the chaffs from the seeds.

THE CULTURE AREA OF THE NIGER DELTA REGION OF NIGERIA

CONTENTS

INTRODUCTION
This study unit introduces you to the culture of the Niger Delta Region of Nigeria. The emphasis
will be mainly on the knowledge of who the Niger Delta people are, their socio-political
organization, religious beliefs and their arts.

Who are the Niger Delta People?

The Ijaw, the Ndoki, the Odual, the Isoko, the Urhobo, the Abual and the Itsekiri are generally
called the Niger Delta people. Geographically speaking, the Niger Delta Region is that area of
Nigeria which begins from the immediate South of Edo and Igbo lands to the Atlantic Ocean,
ranging from the South-East of Yorubaland to certain parts of the Efik and the Ibibio areas. The
different ethnic groups that constitute Niger Delta Region are generally described as minorities.
Although most of these ethnic groups belong to the Kwa language family, only the Urhobo and
the Isoko people speak the same language. Fishing is the major occupation for those that live
entirely within the mangrove and fresh water areas. Those located in the immediate hinterland
combine fishing with the cultivation of root crops. The recent stage of their culture history shows
the Urhobo as great traders while the communities of Itsekiri, Bonny and Opobo have
established themselves as the middlemen of the oil trade.

3.2 The Socio-Political Organization of the Niger Delta People

The socio-political organization of the Niger Delta people is strongly established on the basis of
village groups or clans. The Itsekiri constitute the only exception. Many ethnic groups of the
Niger Delta Region rely on their dialects and are eager to develop them. This is especially the
case in the Urhobo area. History tells us that the Ijaw have over forty village groupings, the
Urhobo, twenty-two; Isoko, sixteen, etc. You should remember that each of these groupings has
its political institutions and autonomy. In the past, these groupings could enter into war against
one another. It is recorded that in the past, some of these groupings rose to the status of
kingdoms, a number of which have fairly long histories. History also tells us that unlike the Edo,
the Yoruba and the Igbo, the people of the Niger Delta Region have never been builders of
empires. And they have never nurtured any great ambition to dominate others. Indeed, the most
common political trait of the Niger Delta people is the democratic republican spirit and the basic
political unit is the village. The clan or village group is a confederation, and the whole of the
ethnic group is something merely of a cultural community. It is recorded that in the Niger Delta
Region, the Itsekiri represents the only kingdom that does not have to grapple with the political
problems arising from internal fragmentation, multiple dialects and so forth.

The Religious Beliefs of the Niger Delta People

Despite the varieties of different ethnic groups in the Niger Delta Region, it is striking to note
that they all believe in the existence of a Supreme God. For instance, in Isoko and Urhobo, the
Supreme God is called Oghene while the Ijaw call him Tamara or Egbesu. The Supreme God is
called Oritsenebuwe or Oriste in Itsekiri. However, the Niger Delta people have and believe in
many deities. The prominent ones are gods and goddesses of the waters. Olokun also called
Umalokun or “mami water” is the most generally known goddess in the Niger Delta region.
“Mami water” is well known as the bride of the seas. Any genuine Niger Delta person considers
waters, that is, the rivers, the creeks, the lakes and especially the Atlantic Ocean itself, as cities
populated by not only fishes but also whole communities of deities and water spirits. You should
also know that witchcraft belief is very pronounced in the Niger Delta region. Consequently,
ritual ways of dealing with ritual-related issues abound. It is also recorded that it is the belief in
witchcraft and the question of how to solve it that speeded the establishment and the rise of
“Igbo” religious groups especially in Urhobo and Isoko areas. You should also remember that in
the Niger Delta region, the Ijaw are best known as professional masseurs and physiotherapists,
but they know next to nothing about magic, divination and herbalism.

The Arts of the Niger Delta People

Unlike the Yoruba, the Igbo and especially the Bini, the Niger Delta people are not famous for
great works of art. Perhaps their ecological limitations did not encourage such artistic
orientation. Nevertheless, this does not mean that Niger Delta people do not know anything
about artsand crafts. Of course, the ecological situation of the region does not favour certain
crafts and skills such as iron smelting, bronze works, the manufacture of glass beads, the terra
cotta tradition and the textile industry, etc. However, the Niger Delta people are rather
professional in the domains of canoe making, salt production, ceramics, etc. Besides, the Ijaw,
the Itsekiri, the Urhobo and the Isoko have proved their best skills in the oil palm production
technology. History also tells us that cloth weaving in the Aboh area diffused to parts of Isoko
and Urhobo areas.

Also music and dance constitute an immense contribution of the Niger Delta region to the overall
heritage of the Nigeria nation. It is recorded that most of these dances and music have formed the
cultural background of some of the young dancers and musicians of today. It is well known that
the late Rex Lawson had derived much of his inspiration from his native Kalabari Ijaw music.
This is also true of Okupa in Isokoland, Sally Young and Mike Okri in the Ukhuokori and
Ughelli areas of Urhoboland.

THE PEOPLES OF SOUTHERN NIGERIAN AND THEIR CULTURE IN PRE-

COLONIAL TIMES [PART I]

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’sVersion
In his book, History of the Yoruba (1950), Johnson traces the origin of the Yoruba to the “East”.
According to him, the Yoruba originally came from the North-Eastern area of Africa. The
similarities between the cultures of the Yoruba and the Egyptians in terms of religious
observances, works of arts, burial and other traditional practices are enough evidence. It is from
Egypt, after several years of journey that the Yoruba finally settled in Ile-Ife in Nigeria.
Oduduwa is believed to be the first leader that led the Yoruba to Ile-Ife and subsequently sent his
sons and grandsons to found other Yoruba kingdoms. Johnson’s conclusion is worth recalling:
That the Yoruba came originally from the East, there cannot be the slightest doubt as their habits,
manner and customs, etc., all go to prove.
With them the East is Mecca and Mecca is the East. Having strong affinities with the east
looming so largely in their imagination, everything that comes from the east with them comes
from Mecca, and hence it is natural to present themselves as having hailed originally from that
city.

• The Oke Oramfe’s Version

Oke Oramfe is located in Ile-Ife. It is believed to be the centre from which the world was created.
In their paper Yorubaland up to 1800, Akinjogbin & Ayandele (1980) give us a full picture of
what Oke Oramfe’s version is all about. According to the legend, there was a period when the
world was covered by water. The Almighty God then decided to send some of his messengers to
the world and they included Obatala or Orisa Nla or Orisa Alase [as the leader] and sixteen Oye
[immortals]. They were given fives pieces of iron, a lump of earth tied to a white piece of cloth,
and a cockerel. Somewhere on their way to the world, the leader, Obatala, got drunk with palm
wine. Oduduwa seized the symbol of authority from him and eventually led the party to the
world. The site on which they landed is traditionally known as Oke Oramfe in Ile-Ife. On arrival
at the site, Oduduwa set down the five pieces of iron and placed the lump of earth on them. The
cockerel then spread its toes on the earth. Consequently, the earth was formed and Oduduwa thus
became the ruler. It was from this base (Ife) that he extended his authorities to other Yoruba
towns and villages.

The Socio-Political Organization of the Yoruba

Oyo is best known as the major kingdom that eventually emerged as an empire in Yorubaland.
Various traditions believe that Oyo was founded by Oranmiyan, the son of Oduduwa, who is also
credited with establishing the present Benin monarchy. Oyo Empire was founded in the middle
of the fifteen century. A century later, it became very powerful and prosperous, extending its
authority as far as Dahomey.

The Alaafin Administration

Oyo Empire was very unique and exceptional in its system of government. For instance, in the
sixteenth century, Oyo was one of the rare empires that had in-built checks and balances, and,
this contributed to its stability for centuries. The Alaafin was the head of the empire, and was
resident in the capital. He was also regarded as “Lord of many lands”. The Alaafin was assisted
in his administration by a retinue of officials made up of priests, officials and eunuchs. He had a
well organized court as well.

Theoretically, the Alaafin was the fountain of authority and was therefore regarded as the
“companion of the gods”. Sometimes, he had an autocratic tendency, but in practice, his powers
were often limited and regulated by the Oyomesi, a council of seven members headed by
Bashorun who acted as the prime minister. The members of Oyomesi were king makers as well.
At the demise of the Alaafin, they were the ones to select his successor. The Oyomesi also had
the power to remove any Alaafin especially when he appeared dictatorial or transgressed the
laws of the land. Usually the deposed Alaafin was expected to commit suicide.

The Ogboni Cult’s Administration

Apart from the Alaafin cabinet, members of the Oyomesi cult constituted another arm of
government. It was a very powerful cult. It was composed of free and prominent members of the
society as well as members of the Oyomesi. The Ogboni cult had a very vital position in Yoruba
society. It played a mediatory role in any conflict between the Oyomesi and the Alaafin. It was a
kind of counter power to the Oyomesi as well.
___ The Army
The Army was another arm of government in traditional Yoruba society. It was very organized.
Its head was conferred with the coveted title of Are-Ona-Kankanfo. It was made up of infantry
and calvary. The 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 overlordship of the
Alaafin. The provincial governments enjoyed considerable autonomy. But the Alaafin had
personal agents, Ilari, all over the provinces. The Alaafin used the Bere annual festival periods
to acknowledge the renewal of allegiance of the provincial governors to him.

The Igbo
The Igbo people are best known for their segmentary or acephalous way of life. This is because
from the ancient times, they had no centralized states. Consequently, they operated a kind of
government without kings.
The Igbo are grouped into five sub-cultures:
• The Igbo of the eastern Nigeria
• The Igbo of the South-eastern Nigeria
• The Igbo of the North-eastern Nigeria
• The Western Igbo and
• The Northern Igbo
Generally, the Igbo are predominantly farmers and traders. Despite some cultural diversity
among them, they do share a common basic culture in their language with a cluster of dialects
that are mutually intelligible. They also share a common political system based on
decentralization of power and delegation of authority exercised by the holders of the staff of
authority, the Ofo.

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 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 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 DYNAMICS OF THE EVOLUTION OF NIGERIA AS APOLITICAL UNIT

CONTENTS

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.

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”.

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 16 th 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.

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.

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.

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”.

January 1914 Amalgamation

The second amalgamation was that of 1914. In January 1914, the British government
amalgamated Northern and Southern Nigeria. The principal reason for this is the same as that of
May 1906. The Northern protectorate was not as economically buoyant as the colony and
protectorate of Southern Nigeria. That was why, for the British imperial offices, since the
Southern trade was booming, amalgamation would allow the surpluses acquired in the south to
be used in the North, and this was expected to reduce British Treasury responsibility. Sir
Frederick Lugard (later became Lord) is best known as the father of the “January 1914”
amalgamation.
3.2.3 Some Consequences of the Amalgamation
It can be argued that even if the initial intention of the amalgamation process was to make of
Nigeria a political unit, it did practically fail. According to Hatch (1970) the amalgamation of
Nigeria was carried out with many unanswered questions such as: What would be the effect of
uniting the Fulani emirates – with their comparatively static, traditionalist outlook – with the
thrusting, competitive, individualistic society of the south, now acquiring knowledge from a
growing number of mission schools, which were making available an expanding clerical class?
How would societies that only a few years earlier had been rival and often hostile states live
together under one administration? Should they form a single nation? If so, how could a single
allegiance be created? In any case, what was the central objective of British policy? Was it to
build an empire permanently subordinate to Britain, to act as a trustee for some shadowy African
future, or to encourage a natural spirit leading to ultimate selfgovernment?” (p.55) Today, it is
obvious that the tragedy of Nigeria’s history and its people is not so much to be found in the
diversity of these groups that were brought together under amalgamation. Rather, the real
tragedy is that British colonial policy in Nigeria after amalgamation tended to be divisive and
isolationist in terms of keeping the peoples of the two main protectorates separate. For instance,
while the 1914 amalgamation gave the northern and southern provinces a common political head
in the person of Lugard, no uniform style of administration developed in either group of
provinces. Despite the amalgamation of 1914, Nigeria still operated as a federation of two groups
of provinces between 1914 and 1939. Later on April 1, 1939, the British government split the
former Southern provinces into Eastern and Western provinces. This tripartite division of Nigeria
remained well into the independence period, until 1963 when the Mid Western region was
created, and the Northern Region was split for the first time in 1967.

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.

The Nigerian Nationalism

It is obvious that the British colonial rule alienated Nigerians at different levels. Nigerians
became foreigners in their own country! For instance, it became very difficult, if not impossible,
for them to effectively participate in both the economic and governmental processes of their own
country. The immediate result to such unfortunate situation was the birth of Nigerian
nationalism. Like in other parts of Africa, some brave Nigerians stood up and decided to
champion the cause for reforms in the system. The Nigerian nationalism was welcome both in
the country and abroad. Three major trends characterized the strength of nationalistic spirit:
a. The peoples protest against the colonial system in their desire to alter the existing colonial
system so that they could benefit from it,
b. The activities of black diasporas in the New World- the Americas such as Marcus J. Garvey
and Wilmot Blyden who were exponents of the dignity of the African person, and
c. The presence of an articulate class of Nigerian elites who through their acquisition of western
education were in the vanguard of those agitating for change in the status quo.

“The West African Pilot” and Garvey’s “the Negro World”

These are the most prominent newspapers that contributed seriously to the emergence of
Nigerian nationalism. Besides, some other factors also contributed to the Nigerian nationalism:
the development of political parties, and the election of the labour party in Britain with its
anticolonialism agenda. Nigeria became independent on October 1st 1960.

The Nigerian Youth Movement (NYM)

This movement is best known as the “first true nationalist organization” that emerged in Nigeria
in 1936. It was headed by Samuel Akinsanya, H.O Davies, Ernest Ikoli and Dr. J.C Vaughan. Dr.
Nnamdi Azikiwe and Chief Obafemi Awolowo later joined the movement in 1937.

The National Council of Nigeria and the Cameroon’s

This movement was created on 26th August 1944. It was headed by Herbert Macaulay as
resident and Dr. Nnamdi Azikiwe as its secretary. In 1945, the movement made one of its aims
very clear: “to achieve internal self-government for Nigeria whereby the people of Nigeria and
the Cameroons under British mandate shall exercise executive, legislative and judicial power”.
The Igbo domination within the party brought in a feeling of resentment. The true nationalist
spirit started giving way to “tribal interest”. On this note, the Action Group (AG) was founded in
1948 by Obafemi Awolowo to defend the interest of the Yoruba. A year later (1949) the
Northern peoples Congress (NPC) was formed by Mallam Aminu Kano and Mallam Abubakar
Tafawa Balewa to defend the interests of the Northerners.
There is no doubt that the establishment of these tribal oriented political organizations turned out
to be strong centrifugal forces against Nigerian unity. According to Olusanya (1980:568) “with
the formation of the AG and the NPC, ethnic nationalism and regional divisions triumphed over
the forces of unity in Nigerian politics.”

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.

Is Nigeria a Vital Political Unit?

Bearing the socio-historical evolution of Nigeria in mind, the question whether Nigeria is a real
political unit cannot receive a complete “no” or “yes” answer. The answer will depend on the
person’s angle of analysis. For some scholars, the Federation of Nigeria is a mistake. They argue
that Nigeria is a conglomerate of various ethnic groups. And, during the pre-colonial period
those ethnic groups never interrelated. So it was futile to put such people together. Therefore, the
unity of Nigeria is just a mere concept or a slogan.

Although there are some elements of truth in this thesis, some scholars still argue the opposite.
According to Ikime (1985) and Ajayi and Alagoa (1980) Nigeria can be seen as a real political
unit. They argue that there were fruitful inter-group relations between the people of Nigeria
before colonial rule. They also argue that the common experience of colonial rule buy the
peoples of Nigeria provided good grounds for building a nation. This was also the case with the
British thirteen America Colonies that later formed the United States of America with their
declaration of independence in 1776.
GST 104: NIGERIAN PEOPLE AND CULTURE
COURSE OUTLINE
Week 1: The Entity Called Nigeria

⮚ Introduction and identification of the Nigeria entity

⮚ Notable Ethnic groups in Nigeria
⮚ Kingdoms and Empires of Pre-colonial Nigeria

Week 2: Nigeria’s Geography, Population and Linguistic Classification

⮚ Coinage and Geography of Nigeria

⮚ The Population of Nigeria
⮚ Linguistic classification – Niger-Congo, Nilo-Saharan and Afro-Asiatic

Week 3: Geographical and Cultural zones in Nigeria

⮚ Northern Zone
⮚ Southern Zone
⮚ Central Zone

Week 4: Ethnic Groups in Northern Nigeria

⮚ The Hausa Culture

⮚ The Fulani Culture
⮚ The Kanuri Culture
⮚ The Nupe Culture

Week 5: Ethnic Groups in Southern Nigeria

⮚ The Yoruba Culture

⮚ The Igbo Culture
⮚ The Bini Culture
 ⮚ The Itsekiri Culture
⮚ The Ijaw Culture

Week 6: The Evolution of Nigeria

⮚ How Nigeria evolved

⮚ The Colonial rule
⮚ Amalgamation
⮚ Reasons for Amalgamation

Week 7: Cultural Festivals in Nigeria

⮚ Marriage festivals in the Zones

⮚ Family and Kinship
⮚ Socialisation, Gender Roles and Status
⮚ Religion in Nigeria
⮚ Celebration and holidays in Nigeria

Week 8: The Nigerian Constitutional Development

Week 9: The Nigerian Political development
Week 10: Nigerian Economy and National Development

⮚ Nigerian Economy during the Colonial rule

⮚ Nigerian Economy after Independence (1960 and beyond)
⮚ Structure of the Nigerian Economic activities
⮚ Factors hindering the growth of Nigerian Economy
⮚ Towards the advancement of Nigerian economy; “Local Content” and economic empowerment

Week 11: Citizenship and Civic Responsibilities

 ⮚ Right, duties and civic responsibilities of Nigerians
⮚ How to be a Nigerian
⮚ Citizenship Acquisition in Nigeria

Week 12: Climate Condition and Environmental Crisis in Nigeria

⮚ Climate types found in Nigeria

⮚ Plant and Animal Life under these climate
⮚ Tourism and the Nigerian Climate – time to visit Nigeria and Places to go
⮚ Is Nigeria affected by Climate Change?

Week 13: Use of Space, Urbanisation and Rural Settlement

⮚ Housing in the Urban and rural areas

⮚ Transportation and telecommunication
⮚ Daily life of Nigerians in Urban and Rural Settlements
⮚ Architectural designs, Arts and Cultural Sites in Nigeria