IMMACULATE CONCEPTION COLLEGE, BENIN CITY.

2020/2021 ACADEMIC SESSION

SECOND TERM
HISTORY CLASS: SSS I
LESSON NOTE
INSTRUCTIONS:
1. STUDENTS MUST ENSURE THAT THIS NOTE IS COPIED INTO THEIR
CLASSNOTE.
2. CHECKING OF NOTE WILL BE DONE A DAY AFTER RESUMPTION.
DEFAULTERS WILL BE DELT WITH.

2ND TERM SCHEME OF WORK 2021/2022

1. Benin Kingdom
- Traditions of Origin, Factors for the rise of Benin Kingdom
- Socio-political structure and Economic activities of Benin Empire
2. Indigenous Industries in Nigeria
- Meaning of indigenous industries, examples of indigenous industries
- Production process and importance
3. Non-centralized states
- Meaning, characteristics, examples of non-centralized states
- Socio-political and economic organization of non-centralized states
4. Inter group relations among early Nigerians
- Ife and Benin
- Kanan-Bornu and Hausa
- Igbo and Niger Delta City states
5. Contacts with north Arabs
- Trans-sahara trade
- Islam, Boko Haram and impact
6. Slave trade
Atlantic slave trade
- Nigeria and Trans-Atlantic slave trade origin, Organization and effects
7. Mid-Term break
8. Revision and Examination

TRADITIONS OF ORIGIN OF BENIN KINGDOM

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There are many versions to the origin of the Edo speaking people or the Bini. Edo tradition
has it that Benin was founded by the children of Osanobua. According to it, the Benin came
from Egypt thousands of years ago and after brief stops at Sudan and Ile-Ife, they settled
permanently at Benin. One of the prominent leaders named Igodo was made the Ogiso (King)
and he started the first dynasty of Benin Kingdom. The second dynasty was said to have been
founded by Oranmiyan, the son of Oduduwa of Ile-Ife. According to tradition Benin was
finding it difficult to rule them peacefully and so requested the Ooni of Ife, Oduduwa to send
a prince to rule them. Oduduwa sent his son Oranmiyan who shortly after his arrival begot a
son by the daughter of a village chief. Oranmiyan ruled Benin for some time and discovered
that only an indigenous prince of Benin who was familiar with the customs and traditions of
the people could rule the kingdom effectively. He therefore left Benin and went back to Ile-
Ife, leaving behind his son who grew up to become Oba Eweka I, the founder of the Benin
dynasty, although there had been relationship that existed between Benin and Yoruba.
Whether these relationships were through war, or conquest, trade or origin, Benin kingship
was considerably influenced by the Yoruba kingship system practiced in Ile-Ife. One could
safely conclude that Eweka I was likely to be first Oba to rule Benin and that he was probably
of Yoruba Origin. The Ogiso were the first dynasty which lasted from 900 AD-1170 AD
though the ruler ship ended in chaos. It included ten Ogisos and two woman and tradition will
also say it was during the period of confusion that the Bini appealed to Ooni of Ife to send his
son to rule the people of Benin. Oramiyan was subsequently sent for the purpose. The second
period was the Eweka I about 1200AD which ended with Oronramwen in 1914. It was after
the British conquest that the third period started in 1914 with the rise of Eweka II. There were
other Obas who ruled the kingdom through hereditary and establishment of the king makers,
Uzama chiefs who are 7 in number, by the Eweka I.

They include, Oba Ewedo, who removed the palace to a more spacious space, far from the
chiefs, he created non-hereditary titles for chiefs examples are the, Iyase, Uwangue and
Osodin. Ewedo was said to have renamed the state Ubini almost like nickname of Ike Ibinu
(land of vexation) given the kingdom by Oranmiyan before he left the country of Ife, though
during the Ogiso period, Benin was known as Igodomigodo. The next oba was Oba Ewedo,
succeeded by his son Oguola, through whom brass work was introduced to Benin. Then Oba
Ewuare (1441 – 1473) he killed the reigning Oba and usurped the throne. He changed the
name Ile-Ibinu to Edo, created new class of chiefs called (Eghaevbon’ore) town chiefs and
eghaevbon’ogbe) palce chiefs. He introduced the Igue festival which was to celebrate. Oba

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mystical powers he created the tittle Edaiken (crown prince and so it became a member of the
uzama. For his great achievements he was given the name Ewuare Ogidigan (Ewuare the
Great). It was during his reign that the first Europeans (Portuguese) explorers and traders led
by Ruy de saqueira visited Benin in 1472. Other Obas that reigned during the peorpd include;
Esigie, 1504 – 1550, Orhogbua (1550-1578), Ehengbuda the last warrior king who died by
drowning at Lagos lagoon. Ewuare expanded the land of Benin towards Akure, Ekiti, Owo,
Ikara, Afemai and some part of Igbo land to the west

FACTORS FOR THE RISE OF BENIN

1. Geographical location
2. Powerful rulers
3. Well defined system of succession
4. Military might
5. Trade
6. Missionaries

SOCIO-POLITICAL ORGANIZATION OF BENIN

Benin socio-political organizations started with the family and rose in ascending order of
magnitude to the imperial organization. Each family was headed by the eldest member who
became an intermediary between them and their dead ancestors. Although political
organization started in the family, the village was generally recognized as the basic unit of
Bini political organization. Each village was made up of a number of wards. Bini tradition
also recognized hereditary village leadership. The hereditary heads wore either the young
sons of Oba (past) or descendant of royal followers of previous Obas who were appointed in
recognition of their services to the palace. Then also is the age-grade system, each village
was grouped into three age-grades for the boys, adult males and elders. The village council
was the government of each village. The council was made up of both the hereditary and non-
hereditary village heads as well as members of the age-grade of the male elders. The council
discuss issues of interest of the village such as, collection for tributes, offering of sacrifices,
holding of cult festivals, instructions and messages from the oba etc. Decisions reached at
meetings were binding on all members of the village

1. At the central government level, the Oba was at the head of administration

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2. The city itself was divided into two parts; “Ogbe” where the palace chiefs lived. There
were three great chieftaincy tittle holders (the Uzama, the Egbaevbo n’ Ogbe and
Egbaevbo n’ Ore). They take active part in government of the empire.
3. The kingdom was divided into fief or tribute paying villages
4. There were people related to the Oba or close to the palace who are in charge of the
tribute paying communities eg. Members of the Uzama, Iya Oba (Oba’s mother) Oba’s
Heir (Edaiken) some Oba’s wives, and palace officials. All fief holders were required to
live in the palace.
5. The administration of conquered states was left in the hands of local rulers as long as
tributes were regularly paid and peace maintained. These tributes come inform of Yams,
Palm oil, and some other food stuffs.

ECONOMY OF BENIN KINGDOM

1. Fertile Soil: The Benin has fertile soil and practiced subsistence farming and produces
Yams, plantain, rice, cocoyam, Okro, Kolanuts, pepper etc.
2. Hunting: unlike farming in which men, women and children participated, wild games
was hunted with the use of guns and traps.
3. Trade: There were various markets in Benin both in the metropolis and villages where
foodstuffs, cash crops and domestic animals were exchanged at the markets. When
Europeans traders came, they exchanged their slaves, ivory, palm oil, cloth and pepper
with them in exchange for guns gun power, leather.
4. Traditional Industries: Arts and crafts were practiced by the Bini. They include
blacksmithing, ivory and wood carving, leather works, cloth weaving and embroidery
drum making and pottery
5. Tolls: Oba and Chiefs collected tolls at the gates of the city they also collected taxes in
the markets of Benin
6. Tributes: Tributes from conquered states which increased their revenue and are paid
twice a year. All these were used to equip the army and beautify the palace.

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MEANING OF NON-CENTRALIZED STATES

A non-centralized state is the one in which political power is distributed among various units
of government; power is not concentrated at the center.

In this form of government, small governing authorities or bodies exist to share power in
governance. It is also known as decentralized state. It can also be said that during the pre-
colonial period, these are independent ethnic groups that had no central administration
which means that power is shared among the various units.

EXAMPLES OF NON-CENTRALIZED STATES

The various non-centralized states during the pre-colonial Nigeria are; TIV, Igbo, Biro,
Angas, Urhobo, Isoko, Idoma and Ibibio, Ijaw, Anang

CHARACTERISTICS OF NON-CENTRALIZED STATES

1. Power is distributed among the units

2. Single constitution governs all the unit
3. There are no kings nor rulers
4. They has elder (males) and the eldest member of their community is the head with no
executive power
5. There were no law courts and prisons
6. The citizens are guided by customs and taboos and sanctions.
7. Disputes were settled through village heads or elders

THE TIV PEOPLE

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The TIV people are found in the present day Benue State. Some are also found in modern day
Taraba, Adamawa, Plateau, Cross River and in central Cameroon the Tiv people speak tiv
language.
THE IDOMA PEOPLE
The Idoma people are found in western region of present day Benue State of Nigeria. Some
Idoma people can also be found in Cross Rivers Enugu and Nassarawa States of Nigeria.
They are the second largest ethnic group in Benue State. They speak Idoma Language
THE IGBO PEOPLE
The Igbo people also referred to as Ibo, are one of the major ethnic group in present day
Nigeria. They are majorly found in the eastern states of the country which include; Anambra,
Ebonyi, Abia, Enugu, Imo Sates. The Igbo Speak Igbo Language

THE URHOBO PEOPLE.

The word “Urhobo refers to a group of people in present day Delta state of Nigeria The
Urhobo people include the following clans, Ughehi, Agbarho Ogo, Ogele, Ughievwe and
Ewie who are said to have originated from the Ijo of Western Delta. The other clan of
Etuvreni claimed Igbo origin while Abraka, Aghon, Uwharun, Utuo, Mototo, Oogun and
Olomu traced their origin to Benin. They speak Urhobo Language.

THE IJO [IJAW] PEOPLE.

The Ijo people or Izon are people from the Niger Delta in present day Nigeria. They are
majorly found in parts of Bayelsa, Ondo and Rivers state. The Ijo ethnic group consists of
about fifty loosely affiliated clans. They can be found within these settlements, Bonny,
Kalabari, Okrika, Opobo and Brass Nembe in the Eastern Niger Delta.
THE IBIBIO PEOPLE
The Ibibio people are regarded as one of the most ancient ethnic groups in the South Eastern
part of present day Nigeria. The Ibibio is bounded by Izon land in the South-West, in the
north and North-West by the Ekoi, in the east by several groups in southern Cameroon and in
the West and North by the Igbos.
THE PEOPLE OF ANANG
Anang is one of the ethnic groups in present day southern Nigeria. They are predominantly
found in Akwa-Ibom and Cross River State. The Anang people have close ties with Efik and
Ibibio and they speak Anang language.
SOCIO-POLITICAL AND ECONOMIC ACTIVITIES OF THE NON-
CENTRALIZED STATES

THE TIV PEOPLE

i. They practice polygamous form of family and organized themselves in compounds
ii. Each compound is made up of the head called Oruya, his wives, children, young brothers
and sisters and their wives and children

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 iii. The compound had large space for group activities such as dancing, meetings or
funerals.
iv. A compound is named after the head and when he dies, the oldest person in the
compound becomes the next Oruya
v. Their social system is based on kinship traced through the male child line.
vi. All the Tiv people consider themselves as either Ipusu or Ichango origin because their
ancestor was traced to an ancient individual named Tiv who has two sons-Ichango and
Ipusu
vii. Politically, the Tiv people are organized in compound level
viii. They did not have kings, or chiefs who ruled the community
ix. The head Oruya settles disputes, ensure peace among the community
x. There were secret societies, age-grade, cooperative groups and constitutionalized
friendship.
xi. The secret cult-Mba Tsav is a powerful society among the Tiv and prominently played a
role in their political life. They have the spokesman – “Tee” and “shagba” (man of
substance) The Tee is to determine the prosperity of the people while shagba was a man
of wealth and plays the role of spiritual and political decision making.
The Tiv practical agriculture, fishing, hunting, trade and trapping of wild game.
THE IDOMA SOCIAL POLITICAL STRUCTURE
1. They had no kings and the smallest organ is the family known as “ole” while the head is
called. “Adoole” ie the husband or father,
2. The Adoole settles quarrels and takes care of the wellbeing of the family member.
3. There is the next called “lpoopu” lineage group made up of families closely related,
headed by the senior member. Two or four related Ipoopu made up the “lpaje” or the land
and headed by the ”Ochaje”
4. The political (highest) organ in Idoma in Pre-colonial period was called the “Ojila or
Ojira” made up of adult males who were like village council and they take care of the
communities well being
5. The Ojira appoints the Ocheja in line of seniority and supports the decision made by the
ojila.
6. The collection of dues and maintenance of law and order in the market was the duty of
the Ocholili being assisted by a group called Ai-uta who was able bodied men and those
who are admitted into the society must show evidence of having killed a lion, elephant or
man.

THE IGBO SOCIAL POLITICAL ORGANIZATION.

1. They are arranged in a democratic system and government based on the principles of
social and political equality for all.
2. There were no kingdom or empires rather small independent groups based on blood line.
3. Division making are jointly take by elders, age grades, title holders, chief priests where
powers were shared for different significant roles.

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4. There were units such as, families, compounds or kindred lineage group or “ummunna”
ebo or the clan, village levels, village assembly (ohanaeze) and the council of elders (ama
ala).
5. These units came together under the council of elders to handle matters on tradition,
customs, rituals while others were referred to village assembly.
6. These various organs that existed in Igbo communities in terms of political arrangements.
However, a few communities such as, Aboh, Agbor, Asaba, Onitsha, Nri, Oguta and
Arochukwu were centralized probably due to contact or influences from Benin and Igala.

The Igbos engage in economic activities such as, farming, metal work, hunting, fishing,
salt making, wood carrying, cloth wearing, and trade. They speak the Igbo language.

MEANING AND EXAMPLES OF INDIGENOUS INDUSTRIES.

Indigenous industries refers to industries known and which belong to a particular group of
people where they are found rather than coming or being brought there from another
country or region. It means those industries that had their origin naturally in Nigeria
because it was these industries that produced service goods such as tools, weapon,
utensils ornaments and clothing needed by the people. These industries are called
indigenous because the tools and techniques were available in Nigeria area. It also
provides a major source of income for the people and, for others, they supplemented the
income from agriculture and trade. Although agriculture provides the bed rock of
economic activities in Nigeria in the past as it still does today, many people were also
engaged in trading, hunting, fishing, and manufacturing. More importantly, the
indigenous industries help us to utilize locally available resources to produced tools and
weapons which have helped them to control their environment and improve their
condition and some of these industries have been affected by the establishment of modern
industries. Examples of indigenous industries in Nigeria are, pottery, metal work [iron]
salt production, clothweaving, leather industries, carving, canoe building, soap making,
bead making, wood carrying and decoration, dyeing, basket making, mat making, e.c.t.

PRODUCTION PROCESSES IN INDIGENOUS INDUSTRIES

1. POTTERY
The earliest evidence of pottery in Nigeria were found in Late stone age Rop Rock
shelter on the Jos Plateau, dated (about 3000 B.C) at Iwo Eleru near Akure excavated
by Prof. Thurstan Shaw in 1965 and in Ukpa Rock shelter near Afikpo excavated by
Prof D.D. Hartley in 1966. At Igbo ukwu site, dated to the 9 th century A.D. large
quantities of pots (broken) with open mouthed, big, decorated with deep channeling,
models of snakes ram head and a chameleon some with handles were discovered. At
Ife, dozens of clay water pots dated 12th century AD were seen at a site of a former
Ooni of Ife- called Lafegidor. In Benin, there have been discoveries, in Hausa land,
as well at various sites, ancient remains of pots have been found. Pottery had survived
in many Nigerian villages.

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 PRODUCTION
1. Clay mixed with water, remove materials such as pieces of wood
2. Add ground pottery sherds and sand
3. Build up a pot of a sand
4. Design with decorations or motif while wet
5. After decoration allow to dry in the sun
6. Fire to a very high temperature
7. Glaze the pot, ready for use

This work is mostly done by women, and in different sizes and shapes – flower vase,
cooking, storing water etc.

2. METAL WORK (IRON)

In the midst of various arguments of historians and archaeologists about the existence and
use of iron in West Africa, other historians and archaeologists also insisted that iron
technology was an independent invention in West Africa. Evidence of early iron discoveries
were in Nok area 500BC, uch earlier than Meroe or North Africa. In Nok were iron smelting
furnaces, at Taruga too. In Diama, in Boron 5th – 6th century AD, in Oyo, iron mining
discovered in 1904 contained 100 – 120 people mining and smelting or smithing. In Igbo
land, excavations of Dr. F. Anozie were of quantities of slag (Waste from iron smelting ) in
Nsukka area.

PRODUCTION
1. Mined, and then smelted using furnaces, bellows, anvils and hammers. The furnaces
were made of day, while the bellows were made of animal skin, either split-bag type or
single bag type.
2. The bellows were operated manually by pushing alternately the sticks fixed on top of
each bag
3. Air passed through the bellow to the furnace through a clay tube
4. Smelted iron was held over the fire until it became red hot and pliable enough for the
smith to hammer it to the required shape over an anvil.

CLOTH WEAVING
The earliest type of cloth was made from animal skins, the bark of trees such as aji in
Igbo land and raffia palm leaves, but later, locally grown cotton became the main raw
material for cloth making.

PRODUCTION
1. Spinning, weaving and dyeing, Nearly all spinning and weaving equipment were
made locally cotton and silk fibers were the main raw materials
2. Collect the cotton lint from cotton tree (ie seed removed)
3. The ginned cotton was next spun into threads with which the hint, ginning, spinning
into yams, weaving and dyeing
4. Silk fibre was gotten from the cocoon of a silk-worm or pupu of a butterfly and
underwent the same processes as cotton after ginning.
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Cloth weaving provides cloths for everyday use as wrappers gowns, trousers, scarves. It
encourages trade through its product, employment in cotton production, jobs, dyeing of
clothes.
CALABASH CARVING AND DECORATION
The calabash also known as gourd is a fruit of a tropical plant of arious specie. One variety
grows as a tree and is dwarfish in stature; another variety is a plant with creeping stem while
another still a climbing plant. These varieties grow calabashes of different sizes. Calabash
carving and decoration were carried out in many places in Nigeria before during and after
colonial rule. The Oyo, the Igbo, the Ibibio, Fulani and Tiv involving men and women were
good in calabash making.

PRODUCTION

1. Harvest the gourd, cut or carequired shapes, size and pattern with a sharp knife then
leave for days to allow the flesh to rot
2. When seed and fleshed are rot, clear the calabash and scrub clean and leave to dry
before decorating. Or
3. Soak the calash in water for several days until flesh and seed are rot cleared, scrub
clean and leave to dry
4. Decorate on whatever colour you desire which is a slow painstaking task involving
carving intricate designs such as concentric rings or geometric lines, animals, insects
leaves and even abstracts.

RELATIONSHIP BETWEEN IFE AND BENIN

Relationship between Ife and Benin can be discussed in the following ways;
(a) Common Origin and Dynasties: The relationship between Ife and Benin points to
common origin and dynasties. Both groups have common ancestry of origin. Ife and
Benin claim Oduduwa and Eweka (Oramyan) respectively. It was recorded that the
Yoruba were descent of Oduduwa who gave birth to Oranmiyan (Eweka) of Benin
dynasty an Ife prince, a son of the first Ooni of Ife was believed to have been sent to
Benin people to rule on request of the Benin. Oranmiyan ruled Benin for a short time. He
had a son according to tradition with a Benin woman who later became the Oba Eweka
the first. Benin tradition claimed that Benin Prince called Ekaladeran who changed his
name to Izuduwa which was later corrupted to Oduduwa it was believed was the exiled
Ekaladeran, son of Ogiso Owodo the last Ogiso of Igodomigodo kingdom now Benin.
(b) Arts and craft: Relationship between Benin and Ife can also be seen in their arts and crafts
style. It was on record that Oba Oguola requested Ife leaders to send some of his
craftsmen to teach his people brass-casting.
(c) Religion: Ife was the centre of as many as 401 religious cults in pre-colonial Nigeria. It is
believed that most of the deifies like Ogun, Sango, Ayelala etc. in Benin probably have
their roots in Ife.

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(d) Cultural Affiliations: Apart from religious relationship, culturally, the Ife and Benin bear
similar names such as Idowu, Dele, Ogun, Ariola etc perhaps due to contacts at different
periods in pre-colonial period.
RELATIONSHIP BETWEEN KANEM-BORNU AND HAUSA STATE
1. Traditions of Origin: Bayajidda legend of the origin of the Hausa states was traced to
Kanem-Bornu. Bayayidda was from from Baghdad. The story was told about the mai
of kanem bornu giving his daughter to Bayafidda as wife who had a son at Biram-Ta-
Gabas. It was also recorded that the Hausa, and kanem Bornu were western
neighbours to kanuri which is the language of kanem-Bornu
2. Also the marriage between Queen of Daura and Bayajidda from kanem Bornu brought
about the birth of Bawo the founder of the seven Housa Bokwai
3. Religion: Both the people of Kanem-Bornu and Hausa states embraced Islam as they
interacted with each other during the trans-sahara trade
4. Wars of conquest: Not only were the Hausa states and Kanem-Bornu related in
religion, they also were involved in war of which Kanem-bornu conquered Hasua
States .

RELATIONSHIP BETWEEN IGBO AND NIGER DELTA CITY STATES

1. Inter marriage: The Igbo communities were close neighbours with some Niger Delta
city states such that they intermarried, traded and exchanged cultural influences and
gifts. For instance In terms of origin, some Ijaw, Elema, Kalabari and Bonny traced
their origin from Igbo territories to their present location.
2. Migration: The Ibani people of Niger Delta migrated from their original homeland in
central Niger delta during a civil strife and settled among Ndoki people of Azumili
area of Imo Valley
3. Cultural Affiiliation: some leading kings and chiefs of some parts of Niger Delta
states bore Igbo names and married Igbo woman
4. Aro Oracle: the Aro oracle of the Igbo people was very powerful in pre-colonial
Nigeria. Niger Delta City States like Isoko, Urhobo and Ijaw travelled from far and
wide to consult Aro oracle which was seen as a perfect solution to man’s problems.
5. Kamanu oracle in the east was equally consulted by the Kalabari and offers Niger
Delta city states for divination.
6. Trade and commerce: The Igbo and Niger Delta city States related in long distant
trade, there were exchange of farm produce for instance, Igbo produce yams, cassava
cocoyams etc which were exchanged for fish from the coastal dwellers.
7. Slaves were also brought to the coastal areas of the Niger Delta by Igbo slave raiders
to the middlemen at the coast.

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