UNIVERSITY OF ABUJA

Faculty of Social Sciences

Department of Sociology

SOC 104 CLASS

University of Abuja, CDL&CE – SOC 104 CLASS

 Course Information and Facilitator’s
Profile
COURSE CODE: SOC:104
TITLE: Nigeria Heritage

CREDIT UNITS: 3
SESSION: 2022/2023
FACILITATOR Etim Ofofon Edet

OFFICE: Department of Sociology, Faculty of Social Sciences.

MOBILE: +234(0)7035980004
E-MAIL: [email protected]
Facebook: Ofofon Etim and Ofofon Excel Etim
Twitter and Instag: Same as above
 Course Description

• A very warm welcome to SOC104 Class, The Nigeria Heritage!

• This course will introduce us to our set of values, Norms, folklores,

beliefs systems that were passed down from preceding generations.

• Particularly our political, social and economic organizations prior during

and after colonial power .

• The Course, Nigerian Heritage is a very interesting and exciting one.

• It is one of the best courses or medium that will help you have a sound
knowledge and understanding of Nigeria and its peoples especially in
pre-colonial times.
 COURSE OBJECTIVES

It is hoped that at the end of this course, the students would be able to:

• Know who the Nigeria people are specifically the Hausas, Yorubas, Igbos
Efiks/Ibibios, Biroms, Ijaws,Binis (Mid-west) etc.
• Discuss their origins

• Understand our culture or way of life, our artistry and literary heritage

• Understand the socio-political organization as part of our heritage

• Know the similarities and dissimilarities among them as part of our
heritage

• Be aware of some major problems left by the colonialists as part of our

heritage
• finally, you should be able to know if Nigeria as a country is a vital political
unit; etc.
 Course Structure
The course is structured into five (5)
Study Sessions:
The course is structured into Eight (8) Study
Sessions:
• Study Session 1: Political Organization and Culture
in Pre-Colonial Nigeria
• Study Session 2: Political Organization and Culture in
Colonial & Post-Colonial Nigeria
• Study Session 3: Nigeria Art and Culture
• Study Session 4: Nigeria Artistry Heritage
• Study Session 5: Nigeria Literary Heritage

Study Session 6: Population and National

Development
• Study Session 7: Philosophy and National
Development
• Study Session 8: Religion in Nigeria Heritage
 STUDY SESSION ONE:
Political Organization and Culture in
Pre-Colonial Nigeria
At the end of this session the students should be
able to;

1. Identify Major Ethnic Groups of Northern and Southern Nigeria

2. State the origin of the Hausa, Igbo & Yoruba people
3. Compare and contrast their sociopolitical organization
 THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE-
COLONIAL TIMES

Major Ethnic Groups of Northern Nigeria

• We can identify at least six (6) major ethnic groups in

Northern Nigeria.

• These are the Hausa, the Kanem-Bornu, the Nupe, the

Igala, the Jukun and the TIV.

• However, the Hausa/Fulani will be the main concern

here.
 The Hausa People
• The Hausa people represent one of the
important and politically dominant groups in
Northern Nigeria.

• Estimated to be over 80 million population in

Nigeria and across Africa.

• They are also one of the largest linguistic

groups in the whole of Africa.
 Origin
• Just like every other major ethnic groups in
Nigeria.
• The Origin of the Hausa people is not very
certain.

The Bayajida Version

 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 (Present day Iraq) to

Kanem-Bornu ( Borno) 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.

• Bayajida, later 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.”
 The Socio-Political Organization of the Hausa
The Sarki

• The Sarki has always been known as the head of any typical Hausa
state.

• He always works with a retinue of officials in a well-organized court.

• Sarkin Kasar, which means “ruler of the land”, was the full title given
to any effective and efficient head of Hausa State.

• The Sarkin Kasar combined both political and religious/spiritual

functions.
• He was also the chief executive and judge of the State, but he was
aided by a council of state.

• At the district level, the government was modeled after that at the
national level.
• You should also know that between 14th and 15th centuries, the
socio-political organization of Hausa States took another shape.

• For instance, Islam was adopted and this gave birth to many new
political institutions.
• Such as the offices of the Galadima, Madawaki, Magaji, Dogari,
Yari Sarki and Sarki Yau.

• The Islamization of Hausaland also influenced its judicial system.

• The Sharia law started taking shape. Some new titles such as Alkali
and Qadi’s (judges) became commonplace in the administration of
justice.
• the ‘Waziri‘ was the administrative officer or prime minister;
• the ‘Galadima‘ was in charge of the capitals;
• the ‘Madawaki‘ was the commander of the army;
• the ‘Dogari‘ was the head of the police;
• the ‘Maaji‘, the treasurer;
• the ‘Sarkin Ruwa‘, the river fishing official;
• the ‘Sarkin Fada‘ was responsible for the administration of the
palace; and
• the ‘Sarkin Pawa‘, the head of all butchers.
• All these officials, who were appointed by the Emir, were
consulted in running the affairs of the emirate.
Summary of Characteristics
• The political system is generally autocratic… has an absolute power
• The political system is also theocratic; meaning the Islamic religion guided the
action of the leaders and its people, In addition the emir was both the
religious, political and spiritual leader
• The administrative setup is highly centralized ..Emir or the Saraki
• Has an absolute monarch

• The people paid different form of taxes such as zakat, kharaji tax etc. to
sustain the administration

• Islamic Laws obeyed by all including the emirs, areas where the Islamic laws
are silent the emirs reserve the right to make laws in those gray areas

• The Society was highly stratified e.g. upper class, middle class and lower class
and the Talakawas

• Emirates kept a standing army to protect the emirate against external

aggressions
• Succession to the throne was hereditary rather via election
 THE PEOPLE 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, the Ibibio/Efik/Anang and the Ijaw.

• However, the Yoruba and Igbo will be discussed in

details.
 The Yoruba People
• In a nutshell, the Yoruba can be described as one of the major ethnic groups
in Southern Nigeria.

• Of course, several members of the Yoruba race can be found everywhere

around the globe.

• But the majority of them are found in Western and some Central States of
Nigeria stretching across Oyo, Osun, Ogun, Ondo, Lagos, Kwara and Kogi.

• They practice both Islam and Christianity but most of them are still
traditionalist to the core.

• The Yoruba ethnic group is believed to have come into existence between
2000-1000 BC.
 Origins of the Yoruba

• 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

Rev. Samuel Johnson (24 June 1846 – 29 April 1901) was an
Anglican priest and historian of the Yoruba.
• The Oke Oramfe’s Version
 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.

• 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 16th 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 other officials made up

of priests, officials and eunuchs.

• He had a well-organized court as well.

 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
• 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.
• 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 Igbo People
• The Igbo people are best known for their segmentary or
acephalous way of life.
• This is because from the ancient times, they had no centralized
states.

• Consequently, they operated a kind of government without kings.

• The Igbo are grouped into five sub-cultures:
• The Igbo of the eastern Nigeria
• The Igbo of the South-eastern Nigeria
• The Igbo of the North-eastern Nigeria
• The Western Igbo and The Northern Igbo
• Generally, the Igbo are predominantly farmers and
traders.

• Despite some cultural diversity among them

• They do share a common basic culture in their language

with a cluster of dialects that are mutually intelligible.

• Have common political system based on decentralization

of power and delegation of authority exercised by the
holders of the staff of authority, the Ofo.
Characteristics of Yoruba Political System
• The Oba was the paramount ruler enjoys absolute power

• The Yoruba political system practiced the principles of checks and balance.
The Ogboni cult checked the excesses of the Oba and Oyomesi

• The system can be described as a constitutional monarch .. The Oba in

Council made the law, implemented the law, settle cases

• The system has a standing Army to defend its territory from external
aggression led by Aare Ona Kakanfo

• Ruler ship was also hereditary selected by the Oyomesi from royal family

• The system can be described as democratic as the Oba do not enjoy

absolute power
 Origins of the Igbo
• The origin of the Igbo people is as controversial as that of the Yoruba.
• 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, Igbo land 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 Igbo land to establish their own settlements.
• 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 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 the Hausa and Yoruba, 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
• 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 right 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.
Characteristics of the Igbo Political System
• On the other Igbo society was segmentary and fragmented.. Political power and authority
were fragmented as different political institutions shared power e.g age grade, Umunna,
Ndi-iche

• for instance Age grade implemented laws and defended the communities against external
aggression likewise council of elders or indi-iche implemented laws and settle cases.

• There was fusion of power violated the principles of separation of power as espoused by
Baron de Montesquieu's The Spirit of the Laws (1748),

• Democratic Principles was upheld as everybody participated; Decisions were reached

through consensus

• Political offices were not hereditary so the system was described as republican; succession
to leadership and power were by achievement

• Basically the village was the highest Administrative structure,

• Deities and oracles provided bond and unity among the people
 STUDY SESSION TWO:
Political Organization and Culture in
Colonial & Post-Colonial Nigeria
At the end of this session the students should be
able to;
• know the first Europeans to arrive Nigeria
• know the constitution and reason of the British in the creation
of Nigeria
• know about the Nigerian nationalism
• be aware of some major problems left by the colonialists as
part of our heritage.
 Reasons
Can you think of a situation when it is ok to take what doesn’t belong to you?

• It purely economic reasons

• Influence by several factors

Such as the emergence of capitalism in the western following the industrial

revolution and expansion reasons

• Colonialism refers to the policy or practice of acquiring full or partial political

control over another country, occupying it with settlers, and exploiting it
economically. "the state apparatus that was dominant under colonialism

• It can also mean a political and economy situation or phenomenon whereby

various European nations explored, conquered, settled, and exploited large
areas of African societies
1. They also needed raw materials to feed the industries.

2. Colonies provided room for the Europeans to invest their surplus capital.

3. Europeans desired to spread their culture to other lands.

4. The Europeans were searching for markets for their surplus manufactures as
a result of the industrial revolution of the 18th century.

5. The industrial revolution led to an increase in mechanized production which

created surplus labour. There was, therefore, the need to export the surplus
labour to the colonies.

6. The colonizers also claimed that they colonized Africa in order to bring to the
people civilization through the introduction of Western formal education and
the Christian religion.
 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.

• The second half of the century (fifteenth) saw the

arrival of the first Europeans in Benin.
 Process used to achieve Colonialism
• The Trans-Atlantic Slave Trade
• Trans Saharan slave trade worthy of mention
• 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.

• The trade was very damaging to Africa in general and Nigeria in particular.
 The Period of Legitimate Commerce
unequal economic relationships

• 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
• Royal Niger company protectorate
• 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.
Some Consequences of the Amalgamation
• The primary aim of the 1906 amalgamation was purely economic
and administrative convenience.

• e.g. Plantation agriculture was encouraged to ensure regular

supply of raw materials to metropolitan Europe

• Labour was locally recruited from among the native populations

this created problems for the colonizers and the locals.

• As it was difficult to remove Africans from her land it part our

heritage
• Therefore to succeed the colonizers has to introduce
tax and other repressive methods.

• To the tax from which the colonial could be

maintained the native had to sell their labour.

• Repressive institutions like the police, army were

established to effect this repression and exploitation.

• Traditional political institutions was not completely

destroyed it was retained to assist in legitimizing the
colonial political structure
• Again because the production forces were not developed, there
were limited resources.

• The colonial urban areas were not only created to serve as

collection unit of raw materials but became haven for new elites

• These new elites were created by colonial social structures to serve

her interests

• When these elites come to urban areas, they see themselves as

representatives of their ethnic group.

• And so they compete keenly for the limited resources .. Money,

foods social positions etc, those who might loose out end up citing
ethnic acrimony
• Although ethnicity predates colonialism, colonial political
structure intensified it.

• Some ethnic group used by the colonialists were asked to

settle separately, this gave birth to the emergence of Sabo
Gari and Tudun Wada in some northern cities.

• The divisive tendencies was further reflected in the

Richard constitution of 1946, Lythleton constitution of
1954.

• The constitution suggested the division of the country

into regions , north east and west
Formations of Political Parties across Ethnic
lines
• Part of the heritage emanating from the above argument,
was the formation political and cultural associations along
ethnic lines. AG, NCNC, NPC

• While the representatives of the ethnic groups woo

sympathy of members of their ethnic groups for support,
perhaps at the local level they usually seen as exploiters at
the national level

• They sometimes seen as representatives of imperial British

powers or dependo comprador bourgeoisie
 Introduction of repressive institutions Military

• Military which claimed to be agent of corrective

institutions and modernization was established
by the colonial authority

• Not to defend the territory but also protect and

further her interest and her allies

• Thus it wasn’t surprised till today the repressive

heritage of our police and the military are still
with us.
 STUDY SESSION THREE:

Nigeria Art and Culture

At the end of this session the students
should be able to;
• Explain the meaning of culture
• Discuss the types of culture
• Characteristics of culture
• Dimension of culture
 Introduction
• Culture is one of the important concepts in sociology.

• No human society can exist and develop without its culture.

• The main difference between the animal and human

societies is of culture only.

• Animal societies have no culture because they do not have

systems of learning and transmitting social experiences.

• Sociologists are keenly interested in the study of culture

because the study of human society is incomplete without it.
 Definition of culture
Different sociologists have differently defined
the term culture:
• Taylor (1871): “that complex whole which includes knowledge,
belief, art, law, morals, custom, and any other capabilities and habits
acquired by man as a member of society.”.

• Linton: “Culture is social heredity, which is transmitted from one

generation to another with the accumulation of individual experiences”.

• John Beattee: Culture is the way of life which is transmitted from

generation to generation”.
TYPES OF CULTURE
1. Material Culture

2. Non-material Culture

3. Real Culture

4. Ideal Culture
 Material Culture
• From material culture we understand material
and physical objects.

• For instance, house, road, vehicles, pen, table,

radio set, book etc.

• These are the products of human efforts to

control his environment and make his life
conformable and safe.
 2. Non-Material Culture
• In non-material culture we include non material
objects.

• For example religion, art, ideas, customs, values

system, attitudes, knowledge etc. it does not have
physical shape.

• It is very important in determining human behavior

and has strong hold on an individual. Both parts are
inter-related with each other.
 Real Culture:
• Real culture is that which can be observed in our social life.

• The culture on which we act upon in our daily life is real

culture.

• It is that parts of culture, which the people adopt in their

social life.

• for example. If a person/says that he/she is

Muslim/Christian, will be, when followed all the principles
of Islam/Christianity is the real and when doesn’t follow, is
not a real one.
 Ideal Culture
• The culture which is presented as a pattern to
the people is called ideal culture.

• It is the goal of society and never achieved fully

because some parts remain out of practice.

• This culture is explained in books, speeches etc.

 CHARACTERISTICS OF CULTURE
• From the definitions it becomes clear that sociologically
culture has specific meaning and characteristics.

• It is the product of human behavior and gaining knowledge

through group.

• It is a system of learned behavior and set procedure.

• Some of the salient characteristics of culture are as under:

• • Culture is learned.• Culture is shared.• Culture is
transmitted.• Culture is changing.
 When Culture is learned
• It is acquired through education, training and experience.

• Most of the behavior is learned in society.

• This learning might be conscious or unconscious but no body can

deny the process of learning.

• Culture is something learnt and acquired e.g. wearing clothes or

dancing.

• It is not something natural to the person

 Culture is shared
• All the traits, attitudes, ideas, knowledge and material objects
like radio, television and automobiles etc is actually shared by
members of society.

• Culture is transmitted: All the culture traits and objects are

transmitted among the members of society continually.

• Most of the cultural traits and material objects are

transmitted to the members of the society from their
forefathers.

• We learn new fashion, how to move in society and how to

behave in a particular social situation
 When Culture is changing.
• It means that Culture is never remains static
but changing.

• It is changing in every society, but with

different speed and causes.

• It constantly under goes change and adapts

itself to the environments.
 Components of Culture
Basically categorized into two
The material and non material culture
Under the non-material
i. NORMS which includes the Folkways, Mores, Laws
ii. IDEAS, BELIEFS, VALUES
NORMS
• Norms are the guidelines people are supposed to follow in their
relation with one another.

• They indicate what people should or should not do in specific

situation.

• They indicate the standard of propriety, morality, legality, and ethics

of a society that are covered by sanctions when violation are made.
• a. Folkways - These are everyday habits; customs,
traditions and conventions people obey without
giving much thought to the matter.

• b. Mores- these are the norms people consider vital

to their wellbeing and most cherished values.
• They are special customs with moral and ethical
significance, which are strongly held and
emphasized.

• c. Laws- these are formalized norms enacted by

people vested with legitimate authority.
 IDEAS, BELIEFS, VALUES
• Ideas are non-materials aspects of culture and embody mans
conception of his physical, social and cultural world Beliefs refer to a
persons conviction about a certain idea.

• Values are abstract concepts of what is important and worthwhile,

they are general ideas that individuals share about what is good or
bad.

• MATERIAL CULTURE-It refers to the concrete and tangible objects

produced and used by man to satisfy his varied needs and wants.

• SYMBOLS It refers to an object, gesture, sound, color or design that

represents something “other that itself”.
 DIFFERENT VIEWPOINTS/PERSPECTIVE ON CULTURE

• Or what may be referred to as dimension of culture

• Culture relativism: The concept of cultural relativism states that cultures differ, so
that a cultural trait, act, or idea has no meaning but its meaning only within its
cultural setting.

• Culture Shock: It refers to the feelings of disbelief, disorganization and frustration one
experiences when he encounters cultural patterns or practices which are different
from his.

• Ethnocentrism It refers to the tendency to see the behaviors, beliefs, values, and
norms of ones own group as the only right way of living and to judge others by those
standards.

• Xenocentrism: It refers to the idea that what is foreign is best and that ones lifestyle,
products or ideas are inferior to those others.
• Noble savage mentality It refers to the evaluation of ones culture and that of
others based on the romantic notion that the culture and way of life of the
primitives or other simple cultures is better, more acceptable and more
orderly.

• Subculture: This refers to smaller group which develop norms, values, beliefs,
and special languages which make the distinct from the broader society.

• Counterculture or contra culture It refers subgroups whose standards come in

conflict with the oppose the conventional standards of the dominant culture.

• Culture lag: It refers to the gap between the material and non-material
culture. it is the process where the non-material culture is not able to keep
up with material culture.

• It is believed that it is because of this lag that the social problems and
conflicts are caused
 STUDY SESSION FOUR:
NIGERIA’S ARTISTIC HERITAGE
At the end of this session the you should be
able to;
1. Explain how our artistic heritage is deeply rooted in the
past as depicted in the antiquities of our ancestors;
2. Show that some of this artistic heritage is still fresh and
evolving through the sculptures, craft, dresses and
architecture of our people.
 The Nok Figuring
The Nok culture or art is the oldest of all Nigeria’s artistic heritage.

The Nok art is said to exist between 900 B.C and 200 A.D. In other places, the
earliest point at 500 B.C.

The Nok art and tradition span across the central area or midlebelt of Nigeria,
covering from Kagara near Bida in Niger state, to Katsina.

Also in Benue state; Plateau and parts of Taraba states.

This indeed includes areas inhabited presently, by Tiv, Gwari and Koro of the
Federal Capital, Kataf, Atakat, Mada Mwaghavul and others

While Nok itself is in Jaba Local Government Area of Kaduna state.

• Archaeological evidence shows that the Nok objects were discovered in alluvia
deposits during morning operations in Jos and the aforementioned places.

• The first object according to experts, was discovered in 1928. The said object,
was a terra cotta representing a monkey’s head.

• The area where the object was discovered, is said to be about 140 kilometres
away from Jos.

• In 1948, another Nok object was discovered through mining in Jema’a area,
and this was later to be the famous Jema’a head.

• The object was a terra cotta head. Given this, the colonial authority suggested
more of such should be searched because of the striking resemblance of the
objects.

• Thus, through mining activities and archaeological excavation, more of such

art works were unraveled.
 Characteristics
• Most Nok art are in form of human head, torso, hands and feet. In association with
these, were stone and Iron axes that were found. There were also smoking or
tobacco pipes found in association with these human figures and heads.

• Some of the heads were either in triangular or semi-circular forms, with bodging
and the pupils were indicated by holes.

• Armlets, anklets, a bracelets and beads adorn the human heads. It is said that the
heads also had elaborate hair styles,

• the most common is the bun type, worn today by the Ham, Kachicheri and Nanana
people who inhabit an area not far from Nok. The ears were elongated while the
mouth was pierced.

• Again, the jaba of Ham people are said to still produce pottery works that are
decorated with figures like those of Nok art. This is a clear testimony, that our art is
alive.
 Benin Bronzes
• Many art works were lost, as a result of the contact with Europeans during
colonialism.
• The popular 16th century Ivory mask which emerged as FESTAC 77 emblem, is an
example.
• It was used by Benin kings on royal ancestral ceremonial occasions, before it fell
into the hands of the Consul-General of the Niger Coast Protectorate (Sir Ralph
Moor), and now rests in the British Museum.
• A brief description of this ivory mask, will convey to us, a symbol of power and
supremacy.
• According to FESTAC 77 officials, the tiara formation at the crest of the mast, is
made of ten stylized heads and symbolizes the king’s divine supremacy and
sovereignty.
• The two incisions on the forehead which were originally with iron strips are royal
tattoon marks.
• Round the neck, the artist was carved the coral bead collar which is a common
feature of the king’s paraphernalia (FESTAC 77).
 IFE ARTS

• Among the Ife arts, are the representation of human

figures in bronze and terra-cotta (fired clay). They also
indicate lavish use of beads like Benin counter parts.

• Most of these figurines as we earlier said, were either

representations of kings, queens or heroes. Some of them
were made for the holders of power or slaveholders.

• Although those art works are quite old, existing between

13th and 14th centuries A.D, the areas of production remain
to date, reminding us of our rustic but glorious past.
 Igbo Ukwu Art
• Also of interest is the Igbo Ukwu art. This is art work, associated with the
Igbo of East of the Niger.

• This group of artists occupied the land area around Awka between 13 th and
14th centuries.

• Earlier dates were suggested. But the texture of the raw materials used for
the production of their artistic design, suggests that it could not have
existed earlier than the aforementioned periods.

• The art works were of bronze and include snake ornament, bronze bowls,
shaped like calabashes and snail shells and pendants in the form of animal
and human heads.

• These works were of course discovered through archaeological activities.

• In looking for parallels between the archaeological finds and surviving
analogous in the area

• The works are associated with the institution of Eze Nri, a priest king in
Igbo land

• Again the people of Awka are noted for their long tradition of metal
purification.

• Just as it is true of Benin and Ife, the Igbo Ukwu art symbolized power and
authority.

• Even in death, they are of immense significance.

• The art works were used to bury kings and other title holders.
• This is revealed in the latest archaeological discoveries in the area.
 Importance or Roles
• Religious ceremonies or representation of their kings and heroes, or title
holders
• This is true of the bronze leopard in Benin art work.
• This therefore suggests that, art was used as a symbol of status; a means of
displaying power, social position, fame and glory.
• wooden stools showing the same iconographic motifs are associated with
Chiefs
• Various masks head were used in initiation rituals or dance cult.
• In the past, art in Nigeria was used as a vehicle of entertainment and as a
means of infusing fear into the masses.

• Thus, most of them acted as instruments of social control not only during
dancing festivities, but also at any other periods; as naughty children are
reminded of such masked dancers when they fail to heed words.
• Therefore, art in Nigeria has functional elements.
• Some of these figurines are direct representation of ancestors,
orchestral spirits of heroes who can graduate to position of gods.

• Because of their nature, the society which is associated with

these, pour libations to them to invoke assistance of the
ancestors.

• This assistance could either be in form of protection against bad

spirits, poor harvest of infertility of women.

• Thus the depiction of these beliefs and values in artistic forms

was done in a way that blended the spirit, animal and human
worlds (Abadom M.C. 1990).
 Conclusion
• The high technological skills of this people, is said to be responsible for the
long survival of the Nok art works beneath the alluvial deposit.

• We cannot say for sure, what these products of the Nok tradition were used
for. Based on extrapolation, it could be said that they were used either for
religious ceremonies or representation of their kings and heroes, or title
holders.

• However, the contact of these areas with foreign religious, particularly Islam
and Christianity, is a factor responsible for the destruction of some of the
arts objects. Because of their ritual purpose, Christianity saw it as an
opportunity to “purify” the areas of their primitivism.

• Despite this onslaught, most of our works of art have survived and can be
found in different famous museums in the world; indicating famous
museums in the world; indicating that our art works are alive.
• In view of the foregoing, Europeans, out of ignorance concluded
that Nigerian arts are primitive arts.

• Part of their reason in addition to the above, is that the artists did
not acquire any formal training.

• But social commentators observed that this lack of training gives

artists of Nigerian origin its freedom and independent development.

• On the other hand, because of this, many Europeans of the 16 th and

19th centuries, were greatly captivated.

• Thus, many of them also tend to shape their arts in line with African
of Nigerian arts. Our art therefore became source of inspiration to
most European artists.
 The Nigerian Literary Heritage
INTRODUCTION
• The Nigerian literary heritage connotes poetry, praise singing and story- telling.

• These form parts of our works of art that are conveyed to us both in spoken
and written forms. The setting is mostly traditional communities.

• Our literary heritage differs from the artistic heritage-the art objects-because
literary works are expressed in words, to mirror our social lives.

• The audience or people who listen to these words or read these words
perceive them intellectually as constituting a medium for uplifting human mind
and soul.

• The language and lifestyles of the people form the components of the literary
works of our people.
• Traditional Nigerian literature refers to the works of art that are expressed in
words among the various Nigerian societies

• In most cases these communities are characterized by elements of rurality, they

are predominantly agricultural

• They are mainly not communities that are literate.

• The medium of communication is the local or indigenous language.

• Thus, through the local language, individuals express their joys and sorrows;
their expectations and disappointments;; their plans and achievements: their
reflections on things physical and/or philosophical.

• Sometimes many of these expressions reflect concrete social realities while

sometimes they are exaggerated. Nevertheless, the ideas and concepts that
accompany these expressions become corporate property of these communities
 Story Telling
• In the evening, in most traditional Nigerian societies, elders
or parents gather the young ones by fireside, inside or
outside the compounds and tell them stories of happenings
in the past.

• In the absence of fire made out of woods, stories are told by

moonlight.

• These stories form part of our oral literature. The ideas

associated with these stories may be social, cultural,
political or religious
 Example of Stories
• Stories of heroic deeds are recounted to the younger ones.

• Stories of how a particular animal or personality outsmarted another

are equally recounted.

• The exploitation of one group of people by another,

• Or how God liberated those who might have been helpless, are all
recounted to the younger ones.

• Some of these stories drive most children into tears; or strengthen

their hearts to withstand any odds in their potential social encounters.
• Not only are these stories told to instill fear or confidence into
the younger ones, but to make the social world look more
realistic to them.

• For instance they are taught how to live better and die better.

• Obviously, these stories are told or recounted from one

generation to another.

• In deed depict in most cases our cultural heritage. The

listening audience rarely ask questions.

• This is because, attempts to do so would mean questioning

the wisdom of the elders or the story-tellers.
 Poem, Songs
• Apart from story-telling which forms part of our traditional literary heritage, words are
also expressed in poetic forms.

• Either on the farm or when performing some social functions.

• for example, cultivating the land. Pounding or grinding grains especially in the compound.

• These songs which are in poetic forms, are constructed either in honor of community
heroes, popular leaders, or to ridicule deviants, terrorists and those who may perpetrate
injustice in the communities.

• The songs, just like the stories are expressed to stare members of the community into
action or to control most socially unapproved behavior of the community members.
• Again, the songs could be an indication that the person expressing it, is expressing his joy
or sadness over an on-going social enterprise or otherwise.
• Thus, it is the existing social reality at hand that shapes or necessitates the songs
expressed in poetic forms.
 Praise Singers
• Other aspect of our poetry or literature which we must not forget to mention
are the works of praise-singers in the courts of our traditional rulers.

• These actors sing praise to the traditional rulers or title holders in their
communities.

• Although this is their role, what they do is an attempt to portray to the world,
the existing nature of power, authority and legitimacy in their communities.

• It is not every poetic expression of these people (Praise-singers) that

eulogizes the traditional ruler or title holders. Some are deliberately
constructed to ridicule the title holders in the communities.

• In the Nigerian context, praise singing is found mostly among the

communities of northern and western Nigeria.
• It is a traditional symbol of royalty whether in the court of chiefs, Obas, Emirs or during
functions like wrestling festival or wrestling contests and wedding ceremony, or
installations.

• While praise-singing portrays the nature of power and authority

• it is also a means through which the singers extract money from the audience or public
figures.

• This therefore means that praise singing also serves some economic functions.

• Of course, this money does not go to the purse of the entire community members, but the
maintenance of the individual praise-singers.

• Thus, praise-singing is a profession. The singers eke their livelihood through the same
source.
• The praise singers demonstrate their skills in terms of memory and artistic creations by re-
telling or reciting the traditional materials. It has been so, because their respective
traditions imbibe such art.
• The foregoing argument reflects our oral or
traditional literary heritage. Although they are
recited and recounted to the younger ones,
they form the bases for the modern literary
works or heritage.
 MODERN NIGERIAN LITERATURE
• Our traditional or oral literature as we observed, is a reflection of what is
going on in our environment. It is a reflection of our social reality

• The modern Nigerian literature refers to part of our literally works, that are
composed in English.

• It is shaped by the traditional literary heritage. Stories, poems, dancing

steps and modern literally works of our people reflect our social lives

• The various societies in Nigeria have a long tradition of established literally

works.

• Thus for us to understand the modern Nigerian literally works, there is the
need to take a brief review of the works of these ethnic groups.
 Northern Nigeria
• A lot of the literary works of modern repute in the north of Nigeria,
particularly among the Hausa people developed out of the influence
of Islam.

• The Jihad of 1804, which swept across northern Nigeria, further

enlightened many people who were Muslims on how to read and
write in Arabic.

• Thus, these were a direct input on the literary works that followed, as
a result of the spread of Islam and the Jihad.

• The first generation of writers articulated societal problems in Arabic

writing.
• That is, certain ideas and problems in the community were reduced to
Arabic scripts.

• In the field of religion, the writing of these scholars extolled the virtues
of Islam and condemned the syncretism posture of the people.

• The writing reminded the people of their religious obligations and, so

on.

• Poems were also written in praise of God and the Prophet Mohammed

• The writing of other scholars also attempt to describe the living

condition of the times and make charges against social vices like
bribery and corruption which have today pervaded every structure of
the Nigerian society.
• Some of the authors who took a radical stand however, incurred the
wrath of the established colonial authority.

• E.g. Aliyu Dan Sidi, the then Emir of Zaria at the coming of the British,
composed a sour poem comparing the peace and stability of his reign
with the turmoil and insecurity of colonial rule.

• History told us that, because of this radical exposition, he was deposed

and sent to exile at Lokoja

• Military strategy and warfare also captured the attention of many of

the writers.

• Battles lost and won, individual fighting spirits were also composed in
prose form. Many of the proses and poems were written in Arabic and
latter reduced to Hausa
• other prose works boarder on the people’s folktales and Arabian
tales. Works of this nature, include “MAGANAN JARICE” by the
late Abubakar (NTA) in the network programme.
• SHEHU UMAR by the late Prime Minister of Nigeria Sir
Abubakar Tafawa Balewa, is another of such exemplified
modern literary works of our people.
• The rhythms of the poems, the direction of prose’s and stories,
seem all to be influenced both by the internal and external
social forces.
• According to Umar Ladan (1976), the rhythms of Aliyu Na
Mangi’s poems come from a well known rhythmic pattern he
heard his daughter singing while grinding grains.
 Southern Nigeria
• The earlier contact of the western part of Nigeria with the western or colonial
education, produced men of letters. These men demonstrated their skills, by reducing
the existing literary tradition into English.
• For example, in 1952, Amos Tutuola’s literary work: The palm-wine Drinker was
published.
• The year 1954 and 1958, saw Cyprian Ekwensi and Chinua Achebe publishing people
of the city and Things Fall Apart respectively.

• Ekwensi’s people of the city captured vividly, the nature of social life in Urban Nigeria.
• He explicitly exposed people’s escape from rural poverty, to urban misery.

• This is similar to what Karl Marx (1818 – 1883) refers to as the personality market.
Ekwensi’s work shows the subsequent fall in the market values of women especially
in the emerging Nigerian cities.

• On the other hand, Achebe’s Things Fall Apart is a thorough analysis of the colonial
assault on our traditional social structure; and our people’s direct confrontation with
colonialism
• Other generations of Nigerian writers also discuss
either the tyrannical nature of governments or general
societal problems. Wole Soyinka, Elechi Amadi,
Christtopher

• Okigbo, J.P Clark, Flora Nwapoa, Nawakwo, Ike

Chukwu Emeka, Echeruo and several others, belong to
this group.

• Elechi Amadi’s The concubine, for example, “succeeds

brilliantly in creating a believable world where natural
and supernatural forces clash and men and women are
caught in the toils of that collision.
• Readers who are uncomfortable with stories of racial and cultural
conflict will find the book additionally attractive since its action takes
place in a remote (almost timeless) past in which the white man was
not even dreamt of

• The foregoing suggests that some of the writings of these scholars are
fiction while other re non-fiction.

• Poems are also written by the above generation of writers.

• Such poems capture the events of the time and predicting what would
become of social life in the distant future.

• One needs to add however, that these scholars discuss social life both
in the colonial and post colonial Nigeria in their literary works,