Scheme of Work for History

J.S 2
Wee First Term
k
1 Compound cleaning, copying of Scheme of work and
resumption exercise
2 Meaning of non-centralized States in Pre-Colonial Nigeria,
characteristics and examples of non-centralized States
3 Igbo – location, origin, factors that bind Igbos together,
roles of age-grade, social & political organization,
economic activities, relationship with others
4 TIV and Idoma – location, origin, socio-political and
economy
5 Ebira – location, origin, Ebira culture and administration,
economy
6 Urhobo – location, origin, social & Political, economy,
relation with other Nigerian States
7 Mid Term Test & Mid Term Break
8 Ijo (Ijaw) – location, origin, political organization,
economy
9 Oro (Oron) – location, origin, political organization,
culture and tradition
10 Ibibio – location, origin, social & political organization,
economy
11 Anang – location, origin, culture, economy
12 Revision
13 Examination
 14 Closing

Wk 2: Non-centralized States before 1800

Meaning of Non-Centralized States:- Non-centralized states are societies without a

single ruler or king. Instead of one central leader, they are ruled by a council of
elders, family heads, or chiefs.

Other Names for Non-Centralized States are; Acephalous societies (meaning

"headless"), Stateless societies, Clan-based societies.

Examples of Non-Centralized States in Nigeria by Tribe/Group Area/Location

 Igbo South-Eastern Nigeria. (e.g., Anambra, Enugu, Imo)

 Tiv Middle Belt. (Benue area)
 Idoma Middle Belt (Benue area)
 Ibibio South-South Nigeria. (Akwaibom)
 Ijaw Niger Delta Region. (Bayelsa, Delta)
 Ebira North-Central. (Kogi State)
 Urhobo South-South (Delta State)
 Oron . South-South (AkwaIbom State)
 Anang South-South (AkwaIbom State)

Features of Non-Centralized States

1. No Central King or Ruler; Power was shared among families or clans.

2. Ruled by Elders or Councils; Elders made important decisions together.
 3. Family and Clan System; Each family/clan looked after its own people.
4. Small in Size; These communities were usually small villages.
5. Laws and Customs; People followed customs and traditions, not written
laws.
6. Existence of age grades and secret societies for maintaining order.
7. Problems solved through dialogue and agreement

Wk 3: IGBO State

Origin of the Igbos

The Igbos are believed to have originated from the Nri Kingdom in Anambra State.
Some traditions say they migrated from the Middle East or from the Benue Valley
area. The Igbo people have lived in their present location for thousands of years.

The Igbo people inhabit the forest belt area between the Cross River, east of the
river Niger and Benin, West of the Niger and between the Igala to the north and the
Niger Delta city states to the South. There have been suggestions on if the Igbos
are the real indigenes of these places they are occupying. Recent archaeological
discoveries in Igboukwu, a village 25 miles southeast of Onitsha led by professor
Thurstan Shaw and his team of researchers believed that the ancient Igbo people
had settled in this area earlier than 9th century AD.

Also according to GT Basden, he was of the opinions that the Igbos migrated and
originated from Egypt or somewhere in the Middle East. He arrived at this
conclusion because of the similarities between the religious and circumcision
practices of the Igbos and those of the ancient Egyptians or the Hebrew.

The Igbos today live in the following five pure states; Anambra, Imo, Enugu, Abia
and Ebonyi states of Nigeria. Igbos can also be seen in other states like Delta,
Cross River, Bayelsa and Rivers State of Nigeria but in a very small number.
According to anthropologists, the early Igbo settlements started at Nri in Anambra
state.

The physical features of country is its tropical forest and this provided excellent
natural defense against invasion from external forces/enemies. There was therefore
no conquest on the Igbo people which could have resulted in the establishment of
an empire as was the case with the Fulani conquest of Hausa land and also part of
northern Yoruba land.

Factors That binded the Igbo Society

1. Markets

2. Religion and worship of ancestors: they have a common ancestor that bind them
together.

3. Age grades

4. Trade and intermarriage.

5. Shared customs and beliefs.

6. Common cultural festivals: ichiozo, igba-mmanwu, iwa-ji

7. Language; they speak the same language but with different dialect.

The Age Grade System

Age grades were groups of people of similar age. They did community work,
maintained law and order, and organized festivals. The association grew from
boyhood and took a common name to commemorate an event associated with the
time of their births. When they grew up they would appoint a leader. The age
grades were strongly organized among the northern and southern Igbo and Cross
River peoples. The non centralized communities organize themselves through the
age grade, for work, war and other assignments. Those who were still youths clear
paths and public places, streams and equally acts as the members of the vigilante
groups. The adults enforce the elders’ decisions, and in time of war, guarded the
settlements and fought on the battlefield. They collected fines from offenders and
they could demand new laws. The elder age grade dealt with administration.
Seniority was of great social importance. Age grades not only enforced discipline
among themselves but they also gathered public molarity. The age grade was thus
a Society of companionship and protection. They carried out farm work and
equally collected deaths. It is also a wrestling club. Age grades trained young
people to be responsible adults.

They help each other during marriage events. They also help the less privileged
members by donating items or cash. They helped erect buildings and do farm work
together. They compete in sports and other important festivals in their
communities. The organized cultural festivals for their communities.

Social and Political Organization

The Igbos have segmentary socio-political bond

1. The family — the family was the smallest unit, made up of the man,
wife/wives and children. The Igbo practice both the nuclear and extended
family system. The father is the oldest especially the first son, Okpara. He
takes decisions as the head of the family.
2. Lineage or kindred level— The lineage group was made up of many nuclear
families headed by nuclear family sub-head. Membership was open to all
adult males.
 3. The Village Assembly or Clan.

The Igbo had four main levels of government outside the family organization
namely minimal lineage group, the major lineage group, the maximal lineage
group and the village group.

1. The minimal lineage group ‘umunna’ was made up of a number of nuclear

families which descended from the same father. The eldest in this group is
the Okpara, he presides the family meeting, he also keeps the ‘ofo’ the
symbol of truth and justice. All adult male were free to participate in the
groups meeting.
2. The major lineage group ‘Ebo: was presided by the oldest of the heads of
minimal lineage groups. Members of this group descended from a common
ancestor. Their meetings we’re mainly concerned with offenses against the
group religion and public issues. Membership was open to all adult males.
However, the group decisions were dominated by title holders, wealthy and
highly respected persons.
3. The maximal lineage group ‘Mba’ Is the meeting point of people at the
village level. All adults males can attend the meeting of the village
assembly through heads of the various lower lineage groups. The most
senior of the major lineage usually presided over the meetings which in most
cases was an ad hoc General Assembly.
4. The village group Obodo was the highest level of government in Igbo land.
It was an autonomous mini state. Members of the village group assembly
were usually representatives of the villages. The meeting was presided over
by the head of the senior village, here issues of war and peace are discussed.

Judicial Matters
The Igbos are individualistic and extremely egalitarian in nature. They have love
of personal freedom and hate for autocratic governments over them as a result,
they prefer living in small village republic where every grown up male was
regarded important as everyone else. The members of each group discussed
matters of common interest as brothers. The Igbo had neither courts nor written
laws but what guided them were customs and traditions which were passed from
one generation to another.

Influential and the intelligent individuals usually settle matters ot taken to the
elders or village assembly, in extreme cases, the Oracle is consulted and its
decision were final. Offenders against taboos were either killed or ostracized
depending on the gravity of the offense committed.

The Igbo believed in the existence of the Almighty God (Chukwu), they also
believed in numerous lesser gods and spirits. they had a great respect for the
oracles as an organ through which the gods communicated their decisions to
human beings. In judicial matters, the oracle served as the court of appeal.

1. The Oracle was the strongest cultural organization binding the various Igbo
communities together as a cultural unit.
2. The Igbo had many oracles. The most prominent and known ones were
UbiniUkpabi (long juju) at Arochukwu, Amadioha at Ozuzu, Imo Awka at
Awka. The lesser prominent ones are Onyiliora near Nri, Ogba, a cave in
Ogbunike, Arusi Okija.
3. Oracles were consulted by disputants in the settlement of their disputes.
4. They also consulted oracles for their personal problems like childlessness,
misfortunes, and constant death of children.
 5. Through the fame of UbiniUkpabi, the Arochukwu people dominated the
economic life of South Eastern Nigeria as a result of their role as middlemen
in the hinterland trade.
6. The UbiniUkpabi also played a prominent role in promoting slave trade. As
the highest court of appeal, the fines imposed on convicted people were paid
in slaves.
7. Secret Society:- they were the law making body of the Igbo society. They
performed specific duties and initiated males of 15years of age. They
intervene in disputes bringing peace and ensuring unity among people. Eg.
The Nze na Ozo.

Economic Organization

The Igbos were farmers. They grew food crops like yam, cassava, cocoyam, maize,
plantain and vegetables. Farming was one of the most popular economics activity.

They were traders, producing palm oil, cloth, and crafts. Their markets were held
every four days (Eke, Orie, Afo, Nkwo). Being a gifted and industrious people,
they were experts in metal work especially in iron, copper and bronze. Awka was a
famous town in blacksmithing and towns like Igboukwu, Ezira, Nkwerre and
Abiriba were known for their metal work. Igboukwu was good in bronze and
copper works.

They also practiced salt making, cloth weaving, pottery, hunting, woodcarving, and
fishing. Fishing was an important occupation among the Igbo living in riverine
areas. The fishes caught were not only for consumption but also for sale to other
communities. The Igbos were good in wood carving, this occupation was
important in the forest areas of Igbo land. Woods carved were highly decorated
doors, stools, mirror frames, combs, spoons etc. like ikenga used in the shrines of
gods.

Relationship with Neighbors

The Igbo people had contact with Benin, which led to Benin’s influence on their
social and political system. The political systems, court ceremonials and
chieftaincy institutions of that of Onitsha, Osomari and Oguta resembled those of
Benin at large.

The Igbos also had contact with the Igala people. The contact was based on trade
and military friendship, this led to borrowing of Igala culture such as social rights,
facial masks and masquerades. The Igbos also traded with Igala and Idoma. They
sold clothes, European manufactured goods to them in exchange for beads

The Arochukwu oracle extended its influence beyond Igbo land into the Efik,
ibibio, Idoma and Igala, people from these areas consulted the Oracle for their
problems and need.

Wk 4: TIV AND IDOMA STATES

Origin of Tiv People

The Tiv people are found in present-day Benue State in Nigeria. They are believed
to have migrated from the southern Cameroon Mountains. They settled along the
Benue River valley.

According to history, their ancestor was a man named Tiv. He had sons called
Ichongo and Ipusu. All Tiv’s were descendants of either of these two sons. A
similar version said that Takuruku was a founding father of Tiv, Takuru had two
sons he Ichongo and Ipusu. Ichongo had seven children which were Gondo, Ikyura,
Nongo, Ihari, and mase. Turan, his brother had three children these were shitire,
kum and kpar. The Tiv people came from these ten children. All Tiv’s had just one
language which gave them room for unity. When they first arrived in Benue basin,
they lived on a hilltop called Ibenda or salagi. Tiv came in contact with various
people the Jukun, Idoma and Chamba.

Social and Political Organization

Before Tiv’s contact with Jukun, they had a powerful cult called Mba-Tsav. They
also lived in a common compound where the eldest man Orya settles disputes
among the members of his compound. For the construction of a new house, the
Orya has to be consulted. They also have another socio-political unit called the
kindred, each community have two important administrators, the Tee (spokesman)
and the Shagba (man of substance). These were members of the Mba-Tsav. It was
also believed that the Tee has magical power with which he handled legislative and
spiritual matters. The Shagba enforced the laws. The community council elects and
advise the Tee or the Shagba

However with the coming together of the Tiv and Jukun, the office of the Tee and
Shagba were replaced by drum chief also known as the Tor-Agbana. They are
members of the Mba-Tsav and known as men of substance. From that time, they
became ruler of Tiv. An elected drum chief was given authority by Aku of Wukari
(Jukun King). Igba (maternal clan) this was the woman in charge of protecting
young girls or ladies in time of sickness and deaths.

Tiv’s Economy
The Tiv were mainly farmers – they grew yams, millet, and guinea corn (yam is
their major crop). They also raised animals like goats and chickens. They practiced
trade by barter – exchanging goods without using money. They made things like
mats, baskets, and pots for daily use and traded. And equally involved in long
distant trade making serious contacts with their neighbors. During the planting
season when there is a semi famine after everything must have been cultivated they
engage in hunting. Some of them who live near river Benue and river katsina also
engaged in fishing as part time job.

IDOMA

Origin of Idoma

Idoma people inhabit the present day Benue state. The origin of Idoma can be
traced to Apa capital of kwararafa confederacy, according to history, they migrated
from Apa along with Igala, Ebira and other people because of wars and insecurity
in the Kingdom and eventually settled in its present location at about 18 th century.
 Idua was the father of Idoma, the names of his children were Amanawogeno,
Olinaogwu, Idum, Agabi, Eje, Edeh and Ode. All these children established
different areas of Idoma land.

Social and Political Organization

1. Family unit (ole):- This was the smallest unit in Idoma political structure.
The head of the family was called Adeole. His major duty was to settle
disputes among the family members the adeole is the father of the family he
provides for the welfare and cater for the family.
2. The lineage (Ipopu):- They were made-up by blood related relations who
had common ancestors. Intermarriage occurred between people in the sub
lineage groups as well as the large lineage group.
3. Ojila:-.This was the highest organ of government and final authority. It was
the general body of all adult men in Idoma land, but most often the elders
used to dominate the discussions and decision making.
4. Oche (the king):- Oche in Idoma land acted as both the king and religious
leader of the community, he was usually chosen democratically through the
central Ojila, different lineages would present candidates and out of all these
one person would eventually emerge as the king.

Oche was the highest office in Idoma land. He was the chief priest and president of
all courts in the land he was regarded as mediator between the people and their
ancestors. He ensured the laws were enforced and obeyed, he also acted as the
chief judge of Court of Appeal.

5. Age group:- they are important parts of its politics structures.

 Idoma’s Economic Activities

The Idoma were farmers, growing yams, cassava, maize, cocoyam, potato,
groundnut and beans in exchange they brought other group crops. They also hunted
animals and fished. They made crafts such as pots, baskets, and tools. They traded
with Igbos, Tiv, Igala and Ogoja.

Wk 5: EBIRA (BIROM) STATE

Origin of Ebira:-

According to oral tradition compiled by the Ebira clan heads and Attah Omadivi
with the British colonial administration in the early 20 th century, Ebira migrated out
of Wukari which is in present day Taraba states which was part of kwararafa
confederacy in 1680 AD. They migrated due to chieftaincy disputes, they were
together with a Igala for about 300 years before they parted ways. Ebira is located
in the central senatorial district of Kogi state. The Ebira people are outspoken,
hardworking and republican in nature. Farming and cloth weaving are occupations
they are known for.

They are presently spread in five local government areas in Kogi state namely
Adari, Okene, Okehi, Ajaokuta and Ogori-magongo. A sizeable number was also
found in Lokoja local government area and Oyo states. The paramount ruler of the
people is called Ohinoyi of Ebira land.

Ebira constitutes one of the ethnic groups in the middle belt zone of Nigeria. They
did not evolve a centralized form of leadership until the advent of the British
colonial authorities, which brought together the various Ebira clans under the
leadership of Attah Omaelin in 1902, therefore the year 1902 marked the evolution
of a monarchical form of administration and a gradual development of central
administration in Ebira land.

Cultural Festivals

Ebira have several cultural festivals. Three of the most popular ones are; Echane,
Echi Ori and Ekuechi.

1. Echane:- It is an annual masquerade festival celebrated in rotation from one

district to another between April to June. In the past, it was only during this.
That betrothed girls were given away in marriage Suggested to us. That is
why the festival is called Eche-are women festival.
2. Eche-Ori:- It is new yam festival. During this festival, traditional
worshippers make sacrifices in the secret grove of ‘ori’ (deity) high up in the
mountain to show gratitude for its protection and provision of harvest. The
 Echori music is an important attraction of this festival because female
snipers come out fully. It was after this festival that one can eat or sell new
yams in the market. Therefore, it was a taboo to do so before the festival.
3. Ekuechi:- Is a night masquerade festival which marks the end of a Ebira
calendar year and the beginning of a new one. Ododo is popularly
acclaimed to be the initiator of this masquerade festival. The Akatapa
masquerade in the beginning of the festival often say “IrayiOdodoOsigu,
IrayiakatapaosigueaehOsayeeh” which means “the year of Ododo has ended,
the year of Akatapa has ended. Here is another year”.

Ebira Economy

They practiced agriculture extensively and they cultivated maize, yam, cassava and
varieties of vegetables. They were also known for clothes weaving, they also
traded on crops like beans seed

Ebira culture and Administration

They were republican in nature, outspoken and very hard working. They are known
for farming and cloth weaving. The Pre-Colonial Ebira Community was essentially
segmentary. It consisted of five principal clans among several others namely
Okengwe, Eika, Okehi, Adari and Ihima. The respective priests (heads) of these
clans were known as Ohinelase, Adeika, Ohiomahi, Asema and Oboobanyi. Each
clan was self governing and did not regard any other as superior to it. The clan was
the main unit of political organization. The clan head was normally the oldest
living male member of the clan. His political influence was quite small and he
presided over meetings of his clan. His judgment was determined largely by the
consensus of opinion of the elders.

In Military;- Ebira people came together in the face of crisis. In moments of wars,
they came together as a united front to ward off the invasion of the enemy. They
built strong confidence in warfare and superior weapons of bows and arrows.
During the Nupe invasion, they successfully resisted them under the amiable
warrior leader who later became Attah Omaelivi in 1875-1900.

Ebira Heroes/Heroines

There are several people who made tremendous impact on Ebira nation in ancient
times. These were:

1. Itaazi – ‘FATHER’ or progenitor of Ebira Tao people

2. Ohizi (Adaviruku) – Son of Itaazi and founder of Adavi district

3. Ododo – Son of Itaazi and founder of Okenechi district

4. Obaji – Son of Itaazi and founder of Eika district

5. Uga – Son of Itaazi and founder of Okengwe district

6. Ochuga – Youngest son of Itaazi and founder of Ihime district

7. Ohunene – Daughter of Itaazi and founder of Ihima district

8. Obegelkature – Greatest marksman in Ebira history

9. Otase – Greatest marksman in Ebira history

10. Atta OmadiviAbonika – Ebira war commander during the 1885 Ajinimo war
(Nupe invasion of Ebiraland in which Ebira defeated the Nupe)
11. Ovanesi – War commander during the Ebira/Bassa war where the Bassa were
defeated (1890).

12. Zainab Ejinovolyene – Princess and later ‘Queen mother’ of immense influence

13. Atta Ibrahim Onoruoyiza – Leader with great vision and father of modem Ebira

14. Ononoldogido – Great social crusader and leader of 1951 women revolt against
taxation.

15. Raji Abdallah – nationalist who fought for Nigeria’s independence along with
Nnamdi Azikiwe and Obafemi Awolowo. He was imprisoned by the British
Colonialists.

Wk 6: URHOBO STATE

Origin of Urhobo land:-

The Urhobo speaking peoples of Nigeria can be found in the present day of Delta
state of Nigeria. They had links with Ijaw people and Benin. The two stories linked
that they left Ijaw and Benin after a fallout and founded their own clan of Urhobo.

Social and Political Organization

1. The smallest unit of social organization was the compound where the father was
the head. Each village had the age-grade system called 'otu'. Also at the village
level, there was the council of elders (Ekpako) which discuss the affairs of the
village. The age grades were four in number and each has its specific duties to
perform.

The smallest and youngest of the age grade was the "Out Imitaye" or "Otuemaha. It
was made up of young boys up to the age of 15 years. Its duty was mainly to keep
the village streets clean.

The Urbie or Evrawa was the next age grade in ascending order of magnitude. It
was age 15-35 years. The highest and the most senior of the age-grades was the
Okuekpako comprising of elderly men of 50 years and above. This group was led
by the oldest man in the village, who was called Oloru. They were known as policy
makers and constituted the majority of the village council and it performed the
judicial functions of the village. Title taking was also seen in Urhobo land. It was
open only to male members who could afford to pay the exorbitant enrolment fees
and carryout the costly imitation ceremonies. When trade in slaves and palm oil
made Urhobo rich, membership of the societies became very costly and was
regarded as a status symbol among its members. The society was known as
Ohonvivonen.
The largest socio political unit was the clan assembly. It was a collection of
villages and its assembly and consisted of delegates from the villages. The
assembly took important decisions which were beyond the village powers. There
were no central governments in Urhobo, just like in the other stateless societies in
Nigeria; however, they had legislative council at both the village and clan levels.
The clan council was led by its president in "Ovie and assisted by the 'Otoba', the
spoke man of the council. The village and clan councils acted as special courts that
settles disputes.

ECONOMY OF URHOBO

Urhobo was found in the mangrove swamp forest region with Izon and Itsekiri as
their neighbours.

They engaged themselves in many economic activities that included farming,

fishing, palm oil production, canoe building, hunting and trading. Farming was a
popular economic activity. Both men and women participated in farming and they
produced yams, cassava, maize, pepper and banana.

Fishing was also an important economic activity. They engaged themselves in

fishing in the various Creeks and rivers in the Delta. Fishes caught were not only
for food at home but also as a major article of trade.

Urhobo area was very favourable for the growth of palm trees. They made lots of
revenue during the era of palm oil trade on the coast. They were suppliers of oil to
the Izon and Itsekiri middlemen. Palm kernel was not produced plentifully at first
when there was no overseas demand for it, there was little local demand for the
production of traditional pomade "Ori". Canoe – building was also practiced in
Urhobo but it was done by few. They also practiced hunting.
Trading was also an important economic activity in Urhobo. Both men and women
took part in both the internal and long distance trade. The Urhobo also participated
indirectly in slave trade as well as in the palm oil trade with supplying coastal
middlemen with slaves and palm produce. They did not trade directly with the
Europeans because they were shielded from the coast by the Izon and Itsekiri
territories.

URHOBO RELATIONS WITH OTHER NIGERIA NATION STATES

The Urhobo had a lot of contact with their neighbours. Some Urhobo claim Benin
Origin which shows that in the distant past, there was a kind of contact between
them. Some Urhobo clan claim they from originated from Igboland, the clans of
Evbreni, Igbiade and Olomu claim to be of Igbo Origin Uhobo also have relations
with the Ijo. There were also contact between Urhobo and their Itsekiri neighbours
especially in the areas of trade and slave raids. The trade contact between Urhobo
and Itsekiri had gone on for centuries. The Uhobo supplied palm oil, pepper,
cassava, yam, maize, plantain and Ivory to the Itsekiri in exchange for salt. There
were also inter-marriages. Wars were also fought between clans.
Wk 8: IJAW (IJO) STATE

The Ijaw speaking people were among the earliest ethnic groups that occupied the
Niger Delta area of present Nigeria. People found in these areas include Brass,
NembeKalabari, Bonny and Warri.

Traditions of Origin

A lot has been said about their Origin. Some say they came from Benin, Others
Yoruba land, while some other groups would want us to believe that they are an
amalgam of Igbo, Benin and Yoruba, who migrated and mixed up from the
tradition of the Ijaw. It is cleared that they migrated and expanded from the central
Delta to other areas east and west of Niger Delta.

Political Organization

The environment and the economy grossly affected political developments in the
new areas in many ways. In the first place, the fishing villages retained the
structure of the assembly of all adult males but the president of the assembly was
no longer the oldest member of the group as in the Central Delta, but the head of
the lineage. The new title of the eastern lineage head was Amanyanabo while the
village- elder of the Central Delta was Amaokosowa. From this stage of
sociopolitical development of the Ijaw society, the various communities became
known as City-States: These City States were known for House-system. The House
system was a kind of trading corporation which had the lineage head as its
executive. Each City State had all the apparatus of government which enabled it to
maintain laws and order, administer justice, make war and peace and carry on
peaceful commerce.

The basic political unit in Ijaw was the Ibe (clan) – people who trace their descent
from one common ancestor. The various villages were divided into wards (polo)
for effective administration. Secret societies were important features in the political
system. The most important of the secret society was the Ekine, it was mostly
found in Nembe and Kalabari.

Ijaw Economy

Ijaw people were mainly fisher men, hunters and gatherers of the products of the
riverine environment. They were also known for long distance trade and thus
brought them into close contact with the coastal hinterland. Salt, snail, fish and
other products were exchanged for vegetables, palm oil, iron implements and craft
materials from Igbo land and Ibibio areas.

There was also trade with overseas which became active in the 16th century. The
Ijaw people became middle men in the Atlantic slave trade. Major centers of slave
supply in the interior were Ohambele, Ndoki-Igbo and Aboh. The trade was
organized on a credit system known as "trust system". The slaves were exchanged
for European cloths, guns, gun powder etc.

The slave trade and its wealth generated fierce competition among members of the
House and rivalry between city states. It also made royal families who became rich
as a result of the trade to make serious claims to the throne for example, at Bonny.
(people) seized power from Awusa, in Elem Kalabari, the first Amakiri replaced
the existing king because he used his wealth and power to replace the damage
caused by fire. Another significant change during the period of the slave trade was
the emergence of the "Canoe House system. It was the same with the House system
but different is some ways

(1) Its leadership could come from slaves and low status members as long as they
were wealthy

(2) The Canoe House system was heterogeneous.

Canoe House system turned the Ijaw groups into military and trading Organization

Wk 9: ORO (ORON) STATE

Origin of Oro:-

History has it that by 2370BC Oro also known as (Oro Nation) had already settled
down in the present location known as Akwa Ibom State of Nigeria. The Oron are
peculiar people, strong contenders in nature wherever they are found. Oro people
retained their dialect language, Oro, which was originated by them and not
borrowed. Some historians would like to claim that Oro people migrated from
Cameroon. The only tribe with few similarities to Oro language are the Anang and
Ibibio.

Natural Resources of Oro

Oron is rich in oil and natural gas. Most of its oil reserves are off-shore. Oron is
rated presently as having one of the highest suppliers of natural gas deposits in
sub-Saharan Africa with large amounts of untapped natural gas and oil at Ukpa,
UdungOkung and EdiEkpu.

Political Organization of Oro

Oro people had a socio-cultural group called the Oron Union founded in 1925.
They became one of the most formidable and vocal groups in the South-South
region of Nigeria, hence one of the three political forces in the present day Akwa
Ibom State.

Oron had non-centralized political structure. The following are the major organs of
her political structure;

1. The head was known as Ahta Oro. He ruled with other chiefs.
2. Council of Priests; they helped in the administration of orom society by
making important decisions for the people.
3. Secret Societies and association; they played the roles of executing the
decisions of council of Priests.
4. Age grade; they also helped the council of Priests in enforcing their
decisions.

Oron Culture and Tradition

Oron people have a unique culture and tradition. The Ekpe society is used
throughout Oron land as the authority. Other traditional cults and societies in
Oron are Ekpo, Abang, Edeme, Awan Nkwuho, Ekong, Afiaekgit, Kongona,
Mbok, Ababa and Nnabo. The unique hospitality of Oron people, their arts, rich
diet, oil and gas, minerals, have been known to attract tourism and commerce to
the area and Akwa Ibom State in general.

They have a very colourful mode of traditional dressing, especially with an

Iyara (which is red in colour). Oron people have a distinct Oro language,
although many speak and understand the Ibibio/Efik language. Oron has a rich
culture expressed in songs, folklore and dances. The first National Museum east
 of the Niger and the Maritime academy of Nigeria are located in Oron. The city
is currently witnessing massive infrastructural development such as the
dualization of Oron-Eket highway, construction of various intercity roads,
health centers, schools and housing estate projects to give the ancient city a new
facelift.

Wk 10: IBIBIO STATE

Origin of Ibibio land :-

Ibibio is one of the major ethnic groups in Southern eastern Nigeria. The tradition
of origin of Ibibio is not clear. It is claimed that the Ibibio migrated from the
central Benue valley and moving down south eastwards settled first in Arochukwu
before moving down further; after a fight with the Igbo Aro, they now settled in
their present abode.

Some other writer believed that they originated from South where in the Southern
Cameroons. From there, they moved down perhaps in two group; one by land and
the other by sea. Those who moved by land settled down at Ibion in Arochukwu in
Igbo land. The cause of the quarrel is not yet known. The quarrel between the
indigenes and the immigrants leading to the expulsion of the latest from
Arochukwu. The expelled Ibibio then dispersed in different directions and they
found the various settlements in Ibibio main land while their kinsmen who left
Cameroon by sea finally settled down in the riverine area of Ibibio.

Social and Politicians Structure of the Ibinio’d

The organization could be categorized into six units.

1. The smallest socio political unit in the family group "IdipEte" the family was
headed by the father and husband. They settle family disputes with senior members
of the family.

2. The second group was the kinship – they are called the 'Ufot' and the eldest man
becomes the 'ObongUfot', that is the unit head. The ObongUfot and other senior
members of the kinship constitute a group known as 'EsopUfot' or the kinship
council. They also settle disputes among members of the group.

3. There was also a lineage group called 'Ekpuk' that had claim to a common
ancestor. It is a collection of a number of 'Ufot'. The eldest male member is an
Ekpuk becomes the head of that Ekpuk and he is called 'ObongEkpuk'. The council
carried out the yearly allocation of farmland to the adult males. They also took
decisions about people who committed crimes in the community.

4. The “Obio” or “Idung” was another political unit. It was a collection of Ekpuk.
Its leader was the Obion Ohio who was the eldest male in the most senior of
Ekpuk. The village council carried out administration in the most senior Ekpuk.
The village council. Its decision were enforced and judicial functions and took all
vital decisions. Its decisions where enforced by the Ekpo cult.
5. The ‘Oduk’. It was a kind of sub-clan or collection of some village within a clan.
In each Ibibio clan, there were two or more village group. The oldest village in
each group was recognized as the parent of the groups. The head of this sub clan is
known as “ObongOduk” With other influenced men in the group he formed the sub
council (EsopOduk) and they also settled disputes among members and also
organize various activities in the group such as the Ekpo and Ekpe societies.

6. The highest unit in the Ibibio social political organization was the ‘Ikpaisong’
that is the clan. The Ikpaisong was headed by traditional leader called the ‘Okuku’
or “ObongIkpaisong”. This title was usually conferred on a new leader with
elaborate ceremonies and handing over of symbols of office. The ObongIkpaisong
together with other village heads in the clan formed clan council (EsopIkpaisong).
They took decisions on important matters that affected the clan.

Ibibio had a number of secrets societies including those prominent ones as

EkpoOnyoho, Ekpe, Attat and Ekoong. These secrets societies performed social,
political and economic functions in the community and were also low enforcement
agents. These were various non-secret all male and all female in Ibibio land. They
were organized to cater the welfare of the members as well as for the welfare of the
entire community. They also operated the age-grade (Nka) system. They help in
maintaining roads and markets, keeping clean the sources of water supply and
policing of the village community.

Ibibio Economic

Ibibio are known for so many activities. They had a versatile economy hat
provided various human needs.
1. They practiced subsistence agriculture, both men and women took part in active.
Yam was the main crop produced; and their main crop include cassava, cocoyam,
beans, maize, pepper and fluted pumpkin.

2. Fishing is also another occupation is Ibibio. It is down amongst the riverine

Ibibio.

3. Hunting was also part time occupation. Some people engaged in it not so much
for food or money. They use guns, bows and arrows for hunting.

4. They also practiced palm-oil processing. It was regarded as an important income

yielding activity. They deprived a lot of revenue from palm oil production
especially during the era of palm oil trade with European traders and were regular
suppliers of oil to the Efik middle men on the coast.

5. Pottery was also done especially by women. They produced pots of different
sizes which they sold within and outside their neighborhood.

6. The Ibibio also traded with another. They also participated in long distance with
the neighbors.

7. Weaving was also an important cottage industry especially among the women.
They used fibers from raffia palm.

8. Another important cottage industries in Ibibio land was wood carving. They
were experts among the articles produced are human figures, for shrine, dolls,
wooden spoons and plates, wooden gong, decorated calabashes and musical
instruments.

Wk 11: ANANG STATE

Origin of Anang;-

The Anang’s have a rich oral tradition. It is believed that the group have their
Origins in Egypt and settled in Ghana before arriving in the present area. The name
Anang in Twi in Ghana means fourth son. It was believed that the British lumped
many towns and gave the name Otoro and other Anang clans.

Oral tradition has it that the Anang and the entire people of Akwa Ibom and Cross
River States of Nigeria (Akwa Cross people) have occupied their land in the
coastal south eastern Nigeria. Lineages were recognized and the groups organized
themselves into clans based on old family origins known as Imam, a similar
structure extends into the land of their northern neighbours, the Igbo. There are
some Imam Anang’s and their food taboos. EkaAbiakpo clans do not eat turtle, the
Afaha people forbade its members from eating (Nserise) Squirrel etc.

The Anang have a history and reputation for their fearlessness and the ability of
villages and clan to bind together to fight a common enemy. The Anang’s suffered
genocide in the Nigerian Civil War. The war lasted for three years (1967 - 1970)
and the Anang lost a significant number of its people. The effect of the war and the
resulting neglect of the Anang is now a serious political issue and a source of
unrest in the area. The Anang have been overlooked in the current state structure in
the Nigerian system through which the country’s oil wealth is shared. They
repeatedly requested for the creation of a state for the Anang area have been
ignored by the Nigerian authorities.

Culture of Anang

Anang society is PATRIARCHAL. Individuals locate their place in the social

world from the Idip, which can be literally translated as "Womb". Thus a
brother/sister from the same Idip means that they can trace their origin to the same
mother or father. Polygamy is practiced in Anang society, and those who can trace
their ancestry to the same parents form Ufok (literally a house or compound).
Several Ufoks make up Ekpuks or extended family while "Idung" (meaning
village) and several villages make up the "Abie" or clan.

Leadership at the family, lineage, village, or clan level remains the main business
of men and lineage ties extends to women even after marriage. There are many
societies and association (Urim also called Udim) for men and women which are
very important in traditional village life. Governance is done by elderly males who
act as the legislature arm called Afelsong. The Anang speak the Anang language
and perform a masquerade after the yam harvest to mark the visit of ancestral
spirits or Ekpo.

Anang value the ability to speak well and oratory ability using proverbs. THE
AMERICAN ANTHROPOLOGIST, PETER FARB, stated that the name "Anang"
among this group means "they who speak well". An individual who has the gift of
eloquent speech is often complemented as AkwoAnang meaning the "Singer of
Ana'lang". The fattening room is traditionally where virgin adolescent girls were
fattened up in preparation for marriage. A fattening room girl is known as Mbobo.

Economy of Anang

They practiced subsistence farming. They also practiced other menial jobs and
trading.