WAEC History Answers 2023

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Verified WAEC History Answers 2023

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HISTORY OBJ

01-10: DCCDBDACDD
11-20: CCDACDBCCB
21-30: CABABBDAAC
31-40: BBCAADABCD
41-50: ABDBACBBAD

COMPLETED!!!
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(1a)
(i)Artifacts
(ii)Features
(iii)Ecofacts

(1b)
(i)Public Ignorance: Some Nigerian communities have the perception that archaeology’s primary concerns are against principles guiding their
religion or culture and tradition. As a result, such societies are willing to do anything humanly possible to frustrate the archaeologists and teams of archaeology departments in Nigerian universities carrying out research in such communities.

(ii)Environmental Challenges: The location of Nigeria in the tropics has placed the country at a disadvantaged position when it comes to the preservation of archaeological materials buried in the ground. Like other countries in the tropics, the climate is humid, the soil is usually acidic and erosion is also common.

(iii)Corruption: Corruption which is a common problem in Nigeria
(Adagbabiri, 2018), is also found in the CH sector. Here, the first
individuals to watch out for when corruption is mentioned are the political office holders appointed to oversee the affairs of CH institutions.

(iv)Instability/Insecurity: Another challenge that has posed a serious obstacle to the wellbeing of CH resources and archaeological research in Nigeria in recent times is instability and/or insecurity. This situation has become a common vice in all the locations of the country.

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(2)
(PICK ANY FIVE)
(i) Autonomous Regional Governance: Non-centralized states in Nigeria often have autonomous regional governance structures. These regions have a level of self-governance and decision-making power, allowing them to manage their affairs to some extent.

(ii) Greater Resource Control: Non-centralized states have greater control over the resources within their boundaries. This includes natural resources such as oil, minerals, and agricultural products. They can negotiate and manage the exploitation of these resources and retain a larger share of the revenue generated.

(iii) Revenue Allocation: Non-centralized states have the authority to allocate and manage their own revenue. They can collect taxes, fees, and levies, and have the power to determine how these funds are spent within their jurisdiction.

(iv) Local Legislation: Non-centralized states can enact and enforce laws specific to their region. They have legislative bodies, such as state assemblies, which can pass laws and regulations that are applicable within their boundaries, as long as they do not conflict with federal laws.

(v) Independent Judiciary: Non-centralized states have their own judicial systems, with independent courts that can adjudicate legal matters within their jurisdiction. They can interpret and apply both state and federal laws within the scope of their authority.

(vi) Education Policies: Non-centralized states have the power to shape and implement their own education policies. They can establish educational institutions, develop curriculum guidelines, and make decisions regarding educational standards and practices.

(vii) Health Service Provision: Non-centralized states are responsible for the provision of healthcare services within their jurisdictions. They can establish and manage healthcare facilities, implement health policies, and regulate the healthcare sector to meet the specific needs of their population.

(viii) Infrastructure Development: Non-centralized states have the authority to plan, fund, and implement infrastructure projects within their boundaries. This includes the construction and maintenance of roads, bridges, power plants, water supply systems, and other essential infrastructure.

(ix) Cultural Preservation: Non-centralized states have the ability to promote and preserve their unique cultural heritage. They can develop cultural policies, support cultural institutions, and safeguard traditional practices, languages, and customs specific to their region.

(x) Local Economic Development: Non-centralized states can pursue economic development strategies tailored to their region’s needs and potentials. They can attract investments, promote local industries, and implement policies that stimulate economic growth and job creation within their jurisdiction.

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(3)
(i) Competition for Power: The competition for power and leadership among the Hausa states was one of the major factors responsible for their disunity before1800. Each state was governed by an emir or sultan who wanted to maintain or extend their power, which sometimes led to conflicts with neighboring states. This competition for power and influence prevented the Hausa states from uniting under a common purpose

(ii) Religious Differences: Another factor that contributed to the disunity among the Hausa states was religious differences. While Islam was dominant in many of the states, some states still adhered to their traditional religions. This sometimes led to religious clashes and conflicts that further deepened the disunity among the states.

(iii) Ethnic Differences: The Hausa states were made up of different ethnic groups, each with their own culture, traditions, and language. This often led to misunderstandings and conflicts between the various ethnic groups and contributed to their disunity.

(iv) Economic Interests: Economic interests also played a role in the disunity among the Hausa states. Each state was interested in its own economic growth and development and often acted in ways that were detrimental to the economic interests of other states. This competition for economic resources and power created divisions among the states.

(v) Diplomatic Rivalries: Diplomatic rivalries and alliances between the different Hausa states also contributed to their disunity. Each state was interested in securing allies and forming alliances that would strengthen its own position, often at the expense of other states. These diplomatic rivalries further fueled conflicts and prevented the states from uniting under a common goal or purpose.
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(4a)
(i) Afonja
(ii) Alimi
(iii) Kosoko

(4b)
(i) Political development: The wars helped shape the political landscape of Nigeria by leading to the emergence of powerful kingdoms and city-states such as Oyo, Ibadan and Ife.

(ii) Cultural preservation: The wars played a key role in preserving Yoruba culture, traditions and beliefs, which have been passed down from generation to generation.

(iii) Economic impact: The wars disrupted trade and commerce, resulting in the decline of some Yoruba towns and the rise of others.

(iv) Colonial influence: The wars paved the way for the eventual colonization of Nigeria by the British, as they took advantage of the political instability and fragmentation caused by the wars to establish their authority over the region.
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(5)
(i) Oba’s Court: The Oba’s Court was the most important socio-political organization in Benin during the 19th century.It served as the seat of power and was responsible for governing the kingdom. The Oba was the head of the court and he held the most power in the kingdom. The Oba’s court was also responsible for preserving the kingdom’s culture and traditions

(ii) Eghaevbo N’ore: Eghaevbo N’ore was a council of elders that advised the Oba on matters of governance, including legal issues and the appointment of officials. The council was composed of highly revered and respected individuals who represented different lineages in the kingdom.

(iii) Ekine Society: The Ekine Society was a secret society that served as a social, religious, and political organization. Its members were men who had attained a certain level of success in society and were initiated into the society upon meeting certain criteria. The Ekine Society was known for its use of drums, dances, and other forms of cultural expression.

(iv) Iwebo: Iwebo was a society of women who played important roles in the governance of the kingdom. They performed various functions, including the collection of taxes, the maintenance of roads and other infrastructure, and the provision of social services. Iwebo also had a role in resolving disputes and promoting peace within the kingdom.

(v) Age Grade System: The Age Grade System was a socio-political organization that grouped individuals according to their age and provided a framework for social, economic, and political activities. Each age grade had specific roles and responsibilities, and individuals moved through the age grades as they matured. The age grade system served as a means of socializing young people into the norms and values of the kingdom and provided a platform for political participation.

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(6)
(PICK ANY FIVE)
(i) Advocacy against slavery: Christian missionaries actively spoke out against the institution of slavery, condemning its immorality and advocating for its abolition. They preached about the equality and dignity of all human beings, emphasizing the inherent worth of slaves.

(ii) Education and enlightenment: Missionaries established schools and educational institutions in Nigeria, providing slaves and freed individuals with opportunities for education. By imparting knowledge and critical thinking skills, they empowered individuals to question the legitimacy of slavery and understand their rights.

(iii) Conversion of slave owners: Through their religious teachings, missionaries sought to convert slave owners to Christianity, hoping to instill in them a sense of compassion, empathy, and respect for human life. This conversion often challenged the notion of slave ownership and promoted a more humane treatment of slaves.

(iv) Liberation of slaves: Missionaries actively participated in the liberation of slaves. They bought slaves from their owners, negotiated for their freedom, and provided shelter and support for freed individuals. In some cases, missionaries facilitated the establishment of self-sustaining communities for freed slaves.

(v) Promotion of indigenous leadership: Missionaries trained and educated indigenous leaders to take charge of their communities. By empowering local leaders, missionaries ensured the sustainability of their efforts against slavery and promoted self-governance among the people.

(vi) Documentation and reporting: Christian missionaries documented the horrors of the slave trade, including firsthand accounts of its brutality. They sent reports to their home countries, raising awareness and generating public support for the abolitionist movement.

(vii) Collaboration with abolitionist societies: Missionaries collaborated with abolitionist societies and organizations in Europe and the United States. They shared information, coordinated efforts, and leveraged international pressure to bring an end to the trans-Atlantic slave trade.

(viii) Cultural transformation: Through their teachings, missionaries fostered a cultural transformation that challenged the social acceptance of slavery. They emphasized the principles of equality, justice, and compassion, which gradually shifted societal attitudes and contributed to the eventual eradication of the slave trade.

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(7)
(PICK ANY FIVE)
(i) Preservation of Local Customs and Traditions: Indirect Rule allowed the British administrators to govern through existing indigenous institutions and rulers. This approach aimed to maintain local customs, traditions, and social structures, providing a sense of continuity for the Nigerian people.

(ii) Minimal Disruption of Local Governance: By employing traditional rulers and chiefs as intermediaries, the British authorities minimized disruptions to local governance structures. This approach helped to maintain stability and avoid significant upheavals that might have occurred with a more direct form of colonial rule.

(iii) Efficient Administrative System: The Indirect Rule system utilized existing native administrative structures, such as traditional councils and courts, to enforce British policies and laws. This approach was seen as efficient since it utilized local resources and knowledge, reducing the burden on the colonial administration.

(iv) Economic Development: The British authorities often relied on local elites to collect taxes and administer economic policies. This approach allowed the indigenous rulers and chiefs to retain some control over economic affairs and provided opportunities for them to participate in the colonial economy.

(v) Access to Education and Western Knowledge: Indirect Rule brought Western education to some parts of Nigeria through the establishment of schools by the colonial authorities. This provided some Nigerians with access to formal education, which could lead to improved opportunities in the colonial administration or other sectors.

(vi) Infrastructure Development: Under Indirect Rule, the British colonial administration invested in infrastructure projects like road construction, telecommunication networks, and health facilities in certain areas. This led to improved access to services and increased connectivity within the region.

(vii) Exposure to Modern Systems of Governance: The presence of British administrators and their interaction with traditional rulers exposed the Nigerians to modern systems of governance, legal frameworks, and bureaucratic structures. This exposure opened up avenues for some Nigerians to gain knowledge and experience that would later influence their involvement in post-colonial governance.

(viii) Recognition of Indigenous Authorities: Indirect Rule conferred authority and recognition on indigenous rulers and chiefs, which helped to maintain their prestige and status within their communities. This recognition provided some level of stability and continuity in local leadership, which was seen as advantageous by those who benefited from this arrangement.

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(8)
(i) Economic Growth: Peaceful coexistence among the diverse ethnic groups in Nigeria has led to economic growth. The country has seen significant development in sectors such as agriculture, telecommunications, and infrastructure, leading to job creation and increased revenue generation.

(ii) Cultural Exchange: The diverse cultural groups in Nigeria have had the opportunity to learn from one another and appreciate each other’s culture through peaceful coexistence. This has enhanced cultural exchange and national unity amongst the various ethnic groups.

(iii) Tourism: Peaceful coexistence has also contributed positively to the tourism industry in Nigeria. The country’s natural resources like waterfalls, beaches, wildlife, and historical sites have attracted tourists from all over the world, contributing to Nigeria’s revenue.

(iv) Political Stability: Peaceful coexistence creates a conducive environment for political stability. The country has been able to conduct free and fair elections, which have led to the smooth transfer of power from one government to the other.

(v) Social Harmony: Peaceful coexistence has fostered social harmony, where individuals from different backgrounds can live and work together peacefully. This has resulted in increased social cohesion and reduced instances of discrimination, ethnic tension, and violence.

Table of Contents

Tuesday, 30th May, 2023

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Past History Answers

HISTORY OBJ

01-10: AACCCCCBDA
11-20: BBAAAAAADD
21-30: DDDDDCACBB

More coming

HISTORY ESSAY

SECTION A

(2)
(i) Subsistence and Commercial Activities:
Agriculture is the main economic activity. Grain is the staple diet, including Guinea corn, millet, maize, and rice. The Hausa also grow and eat root crops and a variety of vegetables. Cotton and peanuts are processed and used locally, but part of the harvest is exported. The Hausa practice intercropping and double-cropping; their main implement is the hoe.

(ii) Industrial Arts:
There are full-time specialists only where there is an assured market for craft products. Men’s crafts include tanning, leatherworking, saddling, weaving, dying, woodworking, and smithing. Iron has been mined, smelted, and worked as far back as there are Hausa traditions.

(iii) Trade:
Trade is complicated and varied. Some traders deal in a particular market, as distinguished from those who trade in many markets over a long distance. This dual trade strategy, augmented by the contributions of the Cattle Fulani, enabled the Hausa to meet all of their requirements, even during the nineteenth century.

(iv) Division of Labor:
Hausa society traditionally observes several divisions of labor: in public administration, it is primarily men who may be appointed, although some women hold appointed positions in the palace. Class determines what sort of work one might do, and gender determines work roles. When women engage in income-producing activities, they may keep what they earn

(v) Land Tenure:
The rural householder farms with his sons’ help; from the old farm, he allocates to them small plots, which he enlarges as they mature. New family fields are cleared from the bush.

(3)
(i)Each Igbo village was seen as a political unit inhabited by related families who were bounded by common beliefs and origin. Each family head in the village held the ‘Ofo‘ title and altogether formed the council of elders.

(iii)Among the council of elders, one was recognized as the most senior to others. He was the ‘Okpara‘. He could call for and adjourn a meeting, and could also give judgements as well.

(iii)the age-grade. The age-grade consisted of youngsters that belong to the same age-group. The senior age-group maintained peace and order in the village and also provided security to ward off external attacks, while the junior age-group concentrated on the sanitation of the community and other necessary duties.

(iv)the ‘Ozo‘ title holders. This expensive title was conferred on wealthy and influential men in the community who after getting the title become recognized and could then preside over meetings with the village elders.

(v)they were believed to be the mouthpiece of the gods e.g. Aro’s long juju. Even the council of elders consulted the priests on matters that were beyond their powers i.e. matters that needed spiritual intervention.

Number 4

i. The Nature of Islam:

The nature of Islam as a religion accepting polygamy to some extent, its tolerance of traditional African religions, its simplicity of doctrine and mode of worship helped propagators to make converts in Africa. These factors also made Islam easily adaptable to the African communities with which it came in contact. Again, the Islamisation of Africa was paralleled by the Africanisation of Islam. The making and sale of charms and amulets, which were believed to offer protection against evil forces and generally ensure success in life, were important in winning over converts.

ii. Trade:

Another major reason that led to the rapid spread of Islam in West Africa was the trans-Saharan trade network. From the seventh century onwards, Muslim traders from the Maghreb and the Sahara started settling first in some of the market centres in the Sahel and then in the Savanna areas. Al-Bakri, a renowned Arabic Scholar and merchant wrote in 1067, that the capital of ancient Ghana was already divided into two parts; about six miles apart, the Muslim traders’ part which had as many as twelve mosques and the King’s part had one mosque for the use of the king’s Muslim visitors. It was these resident Muslim traders who converted the rulers and the principal local town’s people to Islam. Also, according to Kano Chronicles, during the reign of Yaji, the King of Kano from 1349 to 1385, the Wangarawa came from Melle bringing the Mohammedan religion. These examples grew the process of Islamisation or conversion to Islam, as it gathered momentum.

iii. Activities of Muslim Clerics:

Islam also spread into West Africa through the activities of Muslim clerics, marabouts and scholars or mallams. These clerics or learned men founded their own religious centres which attracted students from all parts of the Western Sudan and who on the completion of their studies and training went back to their own homes to win converts. Many of them went on lecture or missionary tours to convert people, while others became advisers to Sudanese Kings on how to become effective rulers. Some clerics devoted a great deal of their time to writing books and instructions on all aspects of Islam for the education and conversion of people or the purification and strengthening of Islam. Some examples of clerics follow:

Ibu Khadija al-Kumi, a Muslim missionary and Abu Ishaq al-Sahili, a poet, scholar and architect from Granada were both invited by Mansa Musa to accompany him on his return from his celebrated pilgrimage in 1324/5. Both of them settled in Mali where they taught Islam. Al-Sahili also designed the great mosque of Timbuktu as well as a magnificent palace for Mansa Musa in the capital of Mali.

Again, the great Mande scholar, Abd Rahman Zaite (now identified as Abd al-Rahman Jakhite) settled in Kano on the invitation of Rumfa, the King of Kano. He built a mosque and introduced the practice of Koran recital and other devotional exercises.

Another brilliant Berber scholar called Abd al-Rahman al-Maghili (1477-78) established his Zawiyaie Islamic school in Tuat in the Sahara, and from there went on a missionary tour of the Western Sudan which lasted from 1492 to 1503. During this tour, he visited Air, Takedda, Kano, Katsina and Gao and preached to both rulers and commoners.

iv. Activities of Rulers:

Islam gained ground in West Africa through the activities of the individual rulers. The rulers of the Western Sudan encouraged the trans-Saharan trade and extended hospitality to both traders and visiting clerics, but perhaps one of the most important ways in which they encouraged acceptance of Islam was through their own conversion. With a Muslim King or ruler it rapidly became a matter of prestige among the aristocracy also to convert to Islam in many kingdoms. Many rulers made considerable efforts to encourage Muslim institutions such as Islamic tax and legal systems or the provision of facilities such as mosques, through the appointment of Muslim officials such as judges and butchers who observe the Islamic code and to lead prayers, celebrating Muslim festival and ordering every town under their control to observe the ritual prayers. The pilgrimages that many of the rulers undertook – such as Mansa Musa and Askia Mohammed — had a considerable spiritual effect increasing their determination both to strengthen and purify Islam and to spread it even further.

v. Holy War:

What is more, another way in which Islam was introduced and spread in West Africa in general and the Western Sudan in particular was the militant jihad, or the waging of holy war against infidels or lukewarm Muslims. This method allowed the third and final stage of the process of Islamisation to reach its climax with the nineteenth-century jihad in the Western Sudan, between Mali and Senegambia and Hausaland in northern Nigeria.

The first jihad in the Western Sudan which has accounts was that waged by the head of the Sudanese confederation. It was Tarsina against the Sudanese people in 1023, soon after his return from the pilgrimage to Mecca. He was killed during these clashes. The second is that of the King of Takrur, War-Ajabbi, before his death in 1040. The third and the best known of these early jihads was the one declared by the Almoravid movement of ancient Ghana between 1048 and 1054 by the scholar, Abdallah Ibn Yasin. Between 1056 and 1070s, the Almoravid conquered the whole area between ancient Ghana and Sijilmasa. By 1087 the Almoravid Empire stretched from the Senegal in the south across the Mediterranean to Spain in the north.

vi. Inter-marriage:

Islam also spread on to West Africa through inter-marriages. The Muslim merchants from North Africa came down settled and married the African women who became Muslims including their children.

(6a)
i. The constitutions enacted during this period were the Clifford Constitution in 1922.

ii. The Richards Constitution in 1946.

iii. The Macpherson Constitution in 1951.

iv. The Lyttleton Constitution in 1954.

v. In 1946 a new constitution was approved by Westminster and promulgated in Nigeria.

(6b)

i. In the executive council, The ministers were not given portfolios. They acted as mere officers of government. They had no power to issue orders to their directors. However, they were collectively responsible for all policy decisions.

ii. There were also criticism, on the creation of unequal status and adoption of two houses of legislature (bicameral in the Northern and Western regions only).

iii. The continued appointment of special members in the House of Representatives, House of assembly and the Electoral college system of election, were some of the serious criticisms.

iv. Even though the 1951 constitution was the result of series of consultations with the various levels of government and educated elites, it received some criticisms from the Nigerian nationalists who saw it as a constitution built on compromise.

v. It could be stated that the 1951 constitution enjoyed wide publicity. Generally the constitution could be seen as constitution that recognized the demands of the people.

(8)
(i) Ethnically based Federal Regions, with uneven size and power:
The first structural weakness which set the First Republic in Nigeria for political crisis was its ethnically- based federal regions and the asymmetry in size and power between them. Upon independence, Nigeria was composed of three federating regions: Northern, Eastern and Western regions. (Later in 1963 a new region, the Mid-West, was carved out of the West following a crisis in that region). Each of the regions was dominated by one of the country’s three largest ethnic groups: Hausa-Fulani in the North, Yoruba in the West and Igbo in the East. This arrangement presided over by the dominant ethnic groups placed minorities at a considerable disadvantage in the competition for jobs and resources at the regional level.

(ii) Ethno-Regional Political Parties:
The second structural weakness which afflicted the First Republic was the emotive association between political party and ethno- regional identity. This meant politics largely “revolved around ethnic-based regional…parties”. Reflecting the tripodal ethnic balance, three parties bestrode the political scene like titans and thus shaped the destiny of the First Republic: Northern People’s Congress (NPC), the Action Group (AG), and the National Council of Nigerian Citizens (NCNC). All three parties originally emerged out of ethno-cultural associations: NPC from Jam’iyar Mutanen Arewa (Association of Peoples of the North) AG from Egbe omo Oduduwa (Society for the Descendants of Oduduwa.

(iii) The political alignment which formed after the 1959 election:
It can be argued that the political constellation which emerged after the 1959 election was the most potent of the young republic’s structural weaknesses. It had huge impacts on the stability of the soon to be an independent nation. The North-South governing coalition between the NPC and the NCNC, variously described as “unnatural”, a coalition of “strange bedfellows”, only accentuated the republic’s structural imbalances. On immediate observations, it was certainly a partnership of unequal – with the NPC being by far the more powerful of the two governing parties. This meant the NCNC was always acutely sensitive to the tenuousness of its share of power.

(iv) The fear of ethnic domination:
The last and deepest of the structural weaknesses was the fear of ethnic domination which pervaded the politics of the First Republic. The Yorubas and Igbos in the two southern regions feared that the Hausa-Fulanis would use the North’s demographic preponderance to perpetuate northern hegemony and monopolise federal resources for their region; Hausa-Fulanis, in turn, feared that in an open contest, the Yorubas and Igbos, being the more educated, would dominate the political and economic structures of the federation.

(v) The disintegration of the AG, 1962-63:
The collapse of the AG’s political power between 1962 and 1963 produced far-reaching effects. The crisis that engulfed the party stemmed from its “staggering defeat” in 1959. It had been ‘relegated’ to the opposition. The NCNC had made impressive inroads into its regional heartland, securing for itself 21 seats in the AG’s political turf by exploiting minority discontent within the Western Region.

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HISTORY OBJ
1BACCABCABD
11ACBCBDBCDB
21DBDCCCABDC
31BBBABDBCAA
41BADDAAADCC
Completed!

(4i)
The statement by the group’s Acting President, Chief Anthony Ofoni, called on Urhobo youths in the 24 kingdoms and other ethnic youth groups in Delta State to mobilise into the farmlands after the expiration of the ultimatum and evict the herdsmen..

(4ii)
“This is to inform the Fulanis of Usman Dan Fodio leadership that after 48 hours, open grazing of cattle by nomadic people will be forbidden in Delta Central Senatorial District.

(4iii)
“The safety of herdsmen and their cattles still in the region after the expiration of the notice will no longer be guaranteed because they have sacked some of our communities in Uwheru and killed many Abraka farmers and we viewed the threat as a big insult on all Deltans”.

(4iv)
Reiterating it’s support for the decision of the 17 Southern Governors to put an end “to the old fashioned open grazing of cattle in the region”, the statement called on all ethnic youth groups to come out enmasse to defend their fatherlands, Delta State by chasing out the killer headsmen from the State.

(4v)
Meanwhile, NAPS, in an open letter to the President signed by its Senate President, Comrade Dio Oghale Emeka Rex, frowned at the threat over Governor Ifeanyi Okowa’s support for the ban on open grazing in the Southern part of Nigeria.
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(3)
(i) Religious Influence; Islam encourages the traditional teachings of brotherhood, generosity, sexual discipline, honesty, orderliness, kindness and mutual love. Polytheism which initially prevailed was replaced with monotheism, the central theme of Islamic teaching. Traditional rituals that paid homage or reverence to natural objects were regarded as acts of idolatry; the most heinous sin in Islam.

(ii) Educational Influence; The introduction of Islam to Nigeria was important because Arabic is regarded as the language of Islam, as performing some Islamic rituals required mastery of the language. As a result, many Qur’anic and Arabic schools sprung up in all places where Islam was launched.

(iii) Influence on Language; The adoption of Arabic language as an academic discipline in Nigeria paved the way for language diffusion. Some loan words in several Nigerian languages come from Arabic language, and were imported into Islam.

(iv) Social Influence; Islam also influenced many other parts of social life of Nigerian communities. One feature common to several Nigerian communities’ culture is that they fully respect their traditional rulers.

(v)Absolute attributes: God possesses infinite attributes of perfection that are inseparable from His essence (i.e., they are not achieved through acquisition), such as knowledge, power, wisdom, justice, and more. All perfection is from Him and terminates with Him.
God is He who

°°°°°°
(1a)
(i)The Aare is also to foster unity among the Yorubas and become a rallying point for the promotion of Yoruba culture and tradition. In this regard, he must work assiduously with other eminent personalities in the Southwest to actualise a common front on the issues that can advance both the Yoruba and national interests.

(ii)The Aare Ona Kakanfo title is a very sensitive position in Yorubaland. It was a title given to the generalissimo, the war general during the old Oyo Empire. At the time, an Aare Ona Kakanfo would lead battles, fight wars, mobilise, train soldiers and conquer the enemies. The introduction of the title was informed by the need to fortify the ancient, pre-colonial army of the old Oyo Empire, which at one time could boast of over 100,000 horsemen.

(1b)
(i)They advised the Alaafin on good governance. And they helped in the maintenance of law and order. In other words They took part in the 3 installation of a new Alaafin.

(ii)They performed religious functions. And they performed judicial functions. In other words they assisted in the organization of youths for communal development

(iii)They took part in the selection of a ne% Alaafin. And they initiated laws. In other words they acted as checks on the powers of Oba e.g. removal of Alaafin from office. and they ensured implementation of policies

(8)
(i) Economic dependence and resource exploitation ; The basic idea behind colonization had aspects of economic dependency baked right into it. The British took the country’s resources, land and mineral included, leaving the natives dependent on them to generate funds.

(ii) Constant war and conflict; When Nigeria was overrun in the name of imperialism, it marked the beginning of conflict and war and these conflicts were largely fueled by the colonizers in a well-thought divide and rule strategy.

(iii) Loss of culture and identity; When the colonialists took over the country’s rule during the colonial era, the natives suffered a massive culture and identity loss. The British brought and imposed their culture, language, behaviour, beliefs, and other ways of life on the Nigerians. This then led to the natives abandoning some of their customs and culture in favour of those brought by the colonizers.

(iv) Loss of land One of the biggest reasons for British colonialism in Nigeria was the abundant resources. The British needed the land to create massive plantations for their economic gain.

(v) Slave trade and humiliation; The introduction of colonialism into Nigeria, the twisted idea of the slave trade followed suit. At the time, the colonial masters needed slaves to work in their home countries or in the colonies. Additionally, imperialism reduced the status and prestige accorded to Nigerian leaders.

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(i) Subsistence and Commercial Activities:
Agriculture is the main economic activity. Grain is the staple diet, including Guinea corn, millet, maize, and rice. The Hausa also grow and eat root crops and a variety of vegetables. Cotton and peanuts are processed and used locally, but part of the harvest is exported. The Hausa practice intercropping and double-cropping; their main implement is the hoe.

(v) Land Tenure:
The rural householder farms with his sons’ help; from the old farm, he allocates to them small plots, which he enlarges as they mature. New family fields are cleared from the bush.

(iii)Among the council of elders, one was recognized as the most senior to others. He was the ‘Okpara‘. He could call for and adjourn a meeting, and could also give judgements as well.

Number 4

i. The Nature of Islam:

ii. Trade:

iii. Activities of Muslim Clerics:

iv. Activities of Rulers:

v. Holy War:

vi. Inter-marriage:

Islam also spread on to West Africa through inter-marriages. The Muslim merchants from North Africa came down settled and married the African women who became Muslims including their children.

(6a)
i. The constitutions enacted during this period were the Clifford Constitution in 1922.

ii. The Richards Constitution in 1946.

iii. The Macpherson Constitution in 1951.

iv. The Lyttleton Constitution in 1954.

v. In 1946 a new constitution was approved by Westminster and promulgated in Nigeria.

(6b)

ii. There were also criticism, on the creation of unequal status and adoption of two houses of legislature (bicameral in the Northern and Western regions only).

iii. The continued appointment of special members in the House of Representatives, House of assembly and the Electoral college system of election, were some of the serious criticisms.

v. It could be stated that the 1951 constitution enjoyed wide publicity. Generally the constitution could be seen as constitution that recognized the demands of the people.

Conclusion

Waec History Answers 2023 for 30th May 2023 (Objective and Essay)

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WAEC History Answers 2023 – Tuesday 30th May 2023