Nigerian heraldry

Last updated

Nigerian heraldry is the system of heraldry that exists in Nigeria. It dates to the country's pre-colonial period, and due to an absence of a central heraldic authority, it is currently largely unregulated.

Contents

Components

Although Nigeria's hereditary signifiers are primarily oral (e.g. oriki ) and performance based (e.g. masquerades ) in nature, the country nevertheless has a vibrant heraldic tradition. Its principal components are:

Quasi-heraldic customs

Vexillology

The flag of the Sokoto Caliphate. Flag of the Sokoto Caliphate.svg
The flag of the Sokoto Caliphate.
The flag of the Aro Confederacy. Flag of the Aro Confederacy.svg
The flag of the Aro Confederacy.
The flag of the Kano Emirate. Kano flag.svg
The flag of the Kano Emirate.

The flags that have been used to represent the various Nigerian kingdoms and chiefs over the centuries have all followed general rules and have much in common. That of Sokoto, for example, references the Prophet Muhammad's ascribing of the colour green to paradise. [1] [2] [3] By using a colour that many have therefore come to identify with the prophet himself to embody the Sultan of Sokoto, a symbolic continuity between this monarch and the religious leader whom he claimed to succeed was implied. The flag of the Aro Confederacy, meanwhile, was designed to inspire awe in all that saw it. The two crowns symbolized the Eze Aro, ruler of the Aro, while the musket and the lance were intended to represent the state's warriors, who fought a famous battle against the British in the colonial era.

Totemism

A Leopard's Head container, traditionally used for storing kola nuts. The Leopard is a royal totem of the Oba in the Kingdom of Benin. Brooklyn Museum 56.6.31a-b Box in the Form of a Leopards Head.jpg
A Leopard's Head container, traditionally used for storing kola nuts. The Leopard is a royal totem of the Oba in the Kingdom of Benin.
The Shea tree. A male incarnation of this plant is the hereditary totem of the Aku priestly caste of the Atyap people. Vitellaria paradoxa MS 6563.JPG
The Shea tree. A male incarnation of this plant is the hereditary totem of the Aku priestly caste of the Atyap people.

A number of kingdoms and clans in Nigeria have also had totems. Mostly taking the form of animals, these generally represented religious and/or social commonalities, and often had a series of taboos associated with them.

For example, leopards are an important totem in many parts of Southern Nigeria. Intelligent and courageous, they were seen in Benin symbolism as the Obas' animal counterparts - The "Lords of the Bush". [4] Even today, they often still serve as symbols for powerful individuals (such as the Oba of the Akure Kingdom amongst the Yoruba people) [5] and associations (such as Ekpe amongst the Efik). [6]

Ideograms

The Nsibidi symbol for a boy named Onuaha. Onuaha.jpg
The Nsibidi symbol for a boy named Onuaha.
Solomon's knot, a symbol of Yoruba royalty. Araldiz Manno 259.svg
Solomon's knot, a symbol of Yoruba royalty.
The Dagin Arewa, a symbol of Hausa and Northern Nigerian identity. Flag of the Hausa people AoE3DE.svg
The Dagin Arewa, a symbol of Hausa and Northern Nigerian identity.


Some kingdoms also made use of ideograms in their traditions. These were often quite unique, and a number of them were passed down by way of heredity thereafter.

Amongst the Yoruba, Solomon's knot is commonly viewed as a royal symbol. In addition to its usage on regal robes, crowns, stools and sceptres as a result, it also appears in associated court art. [7] Meanwhile, in Northern Nigeria, the Dagin Arewa or 'Northern knot' - a star shaped knot used in traditional architecture, design and hand-embroidery - is an established emblem of Hausa identity, and is commonly associated with Northern Nigeria more broadly. [8]

Private heraldry

The heraldic badge of the Erunmu sub-set of the Owu Egba. Its designers included Niyi Ijaola, the eldest son and heir apparent of Chief Olugbolahan Ijaola, the Oluroko of Erunmu. Erunmu crest.jpg
The heraldic badge of the Erunmu sub-set of the Owu Egba. Its designers included Niyi Ijaola, the eldest son and heir apparent of Chief Olugbolahan Ijaola, the Oluroko of Erunmu.
The heraldic badge of the Okpe, a people of the Niger Delta. Okpe Agbamu eni.jpg
The heraldic badge of the Okpe, a people of the Niger Delta.

Private heraldry is, like the quasi-heraldic customs described above, unregulated in Nigeria. Most of its practices are therefore governed more by loose convention than they are by official statute, and it is technically legal to assume another's arms in the absence of copyright protection - the only judicial protection for such works for every component besides public heraldry (see below).

Much of this heraldry (including a great deal of that which is connected to members of the Nigerian chieftaincy system, such as the Erunmu badge rendered here) is composed of similar imagery. For example, both the Erunmu badge and the Okpe one - as well as the flag of the Aro Confederacy from earlier - include blades of some kind. Although these usually take the form of Ida swords, Erunmu's badge displays a machete instead. Both this and the accompanying hoe are an obvious reference to the Owu's long history of farming.

Public heraldry

The coat of arms of Nigeria, which is defined and protected by law. Coat of arms of Nigeria.svg
The coat of arms of Nigeria, which is defined and protected by law.
The seal of Lagos State, which is defined and protected by law. Lagos Seal.png
The seal of Lagos State, which is defined and protected by law.

The coat of arms of the Federal Republic of Nigeria is a legally enforced aspect of the country's identity. It consists of a black shield with a wavy white pall, symbolizing the meeting of the Niger and Benue Rivers at Lokoja. The black shield represents Nigeria's fertile soil, while the two supporting horses or chargers on each side represent dignity. The eagle represents strength, while the green and white bands on the top of the shield represent the rich soil. [9]

The red flowers at the base are Costus spectabilis , Nigeria's national flower. This flower was chosen for inclusion in the coat of arms as it is found all over Nigeria and also stands for the beauty of the nation. On the banderole around the base is Nigeria's national motto since 1978: "Unity and Faith, Peace and Progress" (formerly "Peace, Unity, Freedom").

The various states also have public symbols, known as seals, that are independent of those of the Federal Government. They too are defined and protected by law.

Foreign heraldry

The arms of Francis Cardinal Arinze. Coat of arms of Francis Arinze.svg
The arms of Francis Cardinal Arinze.
The arms of Anthony Olubunmi Cardinal Okogie. Coat of arms of Anthony Olubunmi Okogie.svg
The arms of Anthony Olubunmi Cardinal Okogie.
The arms of the Thynns of Longleat, Marquesses of Bath. Bath, marquess of.svg
The arms of the Thynns of Longleat, Marquesses of Bath.

Lastly, there is an old tradition of Nigerians or their heirs holding or otherwise being entitled to achievements of arms in other heraldic traditions.

Starting with the politician and newspaper publisher Sir Kitoyi Ajasa (who arguably became the first Nigerian to theoretically qualify for British arms when he was knighted by the colonists in 1928), [10] [11] many of the country's most prominent figures over the course of the succeeding three decades were awarded membership in the imperial gentry in a de facto sense by way of knighthoods, although their not having had legal achievements assigned to them by the College of Arms or the Court of the Lord Lyon during their lifetimes due to either their indifference or their lack of knowledge of what was due to them meant that this was not enshrined in heraldic law, nor was this gentry status subsequently regularized or otherwise bequeathed to any of their lineal successors. In fact, many of these knights - like Sir Adeyemo Alakija, Sir Louis Odumegwu Ojukwu and Sir Ladapo Ademola - did indeed leave behind nationally influential descendants that could well have inherited and used their progenitors' arms in their own careers had they received some upon their being honoured by the British monarch.

Since Nigerian independence in 1960, the knights have been supplanted by clerics as the country's largest body of people that are entitled to claim foreign arms. Both of the cardinals whose arms are displayed here are - by virtue of their religious titles - princes of the church, and each therefore holds his ecclesiastical arms under Vatican law.

A unique modern case is that of John Alexander Ladi Thynn, Viscount Weymouth, who is currently the heir apparent to the arms (and associated titles) of his father Ceawlin Thynn, the Marquess of Bath. Through his mother Emma, he is of Nigerian descent. [12]

As previously alluded to, many of the people in Nigeria that have, once had or were technically entitled to have arms were or are linked to the country's chieftaincy system. This is very much in keeping with the traditional connections that exist between heraldry and the aristocracy in other countries.

For example, the first five presidents of Nigeria's fourth republic - including current incumbent Chief Bola Tinubu - have all been chiefs of various Nigerian tribes. As president, they each customarily supervised the usage of the national heraldic symbols (such as the seal of the president).

Sir Ladapo Ademola was himself a traditional ruler as the Oba of Egbaland, while Sir Adeyemo Alakija and Cardinal Arinze have both also held chieftaincies - the former in the court of Sir Ladapo (his brother-in-law) and the latter amongst the Igbo people.

For their part Cardinal Okogie is a prince of the Esan people as a direct descendant of King Ogbidi Okojie of Uromi, while both Lord Weymouth and his younger brother Lord Henry Richard Isaac Thynn are the maternal grandsons of Chief Ladi Jadesimi, a Yoruba chief.

See also

Related Research Articles

<span class="mw-page-title-main">Coat of arms</span> Heraldic design on a shield, surcoat or tabard

A coat of arms is a heraldic visual design on an escutcheon, surcoat, or tabard. The coat of arms on an escutcheon forms the central element of the full heraldic achievement, which in its whole consists of a shield, supporters, a crest, and a motto. A coat of arms is traditionally unique to the armiger. The term "coat of arms" itself, describing in modern times just the heraldic design, originates from the description of the entire medieval chainmail "surcoat" garment used in combat or preparation for the latter.

<span class="mw-page-title-main">Adesoji Aderemi</span> Nigerian traditional ruler (1889–1980)

Oba Sir Titus Martins Adesoji Tadeniawo Aderemi, alias Adesoji AderemiKCMG, KBE, was a Nigerian political figure and Yoruba traditional ruler as the Ooni (King) of Ife from 1930 until 1980. He served as the governor of Western Region, Nigeria between 1960 and 1962.

Omoba Sir Adetokunbo Adegboyega AdemolaSAN was a Nigerian jurist who was the Chief Justice of Nigeria from 1958 to 1972. He was appointed as Chief Justice on 1 April 1958, succeeding Sir Stafford Foster-Sutton, who was retiring. Ademola was a son of Oba Sir Ladapo Ademola II, the Alake of the Egba clan of Nigeria. He was the first chancellor of the University of Benin.

Ernest Sissei Ikoli (1893–1960) was a Nigerian politician, nationalist and pioneering journalist; he was the first editor of the Daily Times. He was the president of the Nigerian Youth Movement and in 1942, represented Lagos in the Legislative Council.

<span class="mw-page-title-main">Adeyemo Alakija</span> Nigerian lawyer, politician and businessman

Oloye Sir Adeyemo Alakija, was a Nigerian lawyer, politician and businessman. He served as a member of the Nigerian legislative council for nine years starting in 1933. In 1942, he became a member of the governor's Executive Council. Alakija was president of Egbe Omo Oduduwa from 1948 until his death in 1952.

<span class="mw-page-title-main">Olubadan</span> Royal title in Ibadan

Olubadan is the royal title of the king of Ibadanland in Nigeria. Ibadan was founded in the 16th century, but the present Yoruba people only took control around 1820. By 1850, they had established their unusual succession principle, which is quite different compared with other traditional Yoruba rulers in that it alternates between two lines. It usually takes decades to groom an Olubadan for the stool through stages of chieftaincy promotion, thus meaning that just about any male born title-holder of the metropolitan centre is a potential king.

<span class="mw-page-title-main">Abeokuta</span> Capital city of Ogun State, Nigeria

Abeokuta is the capital city of Ogun State in southwest Nigeria. It is situated on the east bank of the Ogun River, near a group of rocky outcrops in a wooded savanna; 77 kilometres (48 mi) north of Lagos by railway, or 130 kilometres (81 mi) by water. As of 2006, Abeokuta and the surrounding area had a population of 449,088.

<span class="mw-page-title-main">Nigerian Bar Association</span> Nigerian law organization

The Nigerian Bar Association (NBA) is a non-profit, umbrella professional association of lawyers admitted to the Bar by Counsil of Legal Education in Nigeria. It is engaged in the promotion and protection of human rights, the rule of law and good governance in Nigeria. The NBA has an observer status with the African Commission on Human and People's Rights, and a working partnership with many national and international non-governmental organizations concerned with similar goals in Nigeria and in Africa.

The Olowu of Owu is the paramount Yoruba king of Owu kingdom. The first Olowu of Owu is also one of the original kings in Yorubaland.

The Owu sub-ethnicity is a part of the Yoruba people of West Africa. Ago-Owu in Abeokuta is where the Owus are mostly concentrated, however large Owu settlements are found throughout Yorubaland. The Yoruba confederacy of kingdoms extends beyond the boundaries of Nigeria into the Republic of Benin and Togo.

<span class="mw-page-title-main">Nigerian traditional rulers</span> Subnational monarchs in Nigeria

Nigerian traditional rulers often derive their titles from the rulers of independent states or communities that existed before the formation of modern Nigeria. Although they do not have formal political power, in many cases they continue to command respect from their people and have considerable influence in their community.

<span class="mw-page-title-main">Igbara-oke</span> City in Ondo State, Nigeria

Igbara-Oke, popularly referred to as Nodal Town, is an Ekiti town in Ondo State, Nigeria. It is the headquarters of Ifedore Local Government Council. The total population for the local government area was 176,372 as at 2006. Igbara-Oke is a Yoruba town and the inhabitants are largely engaged in agriculture. Igbara-Oke is a town that shares border with three states in Nigeria, Ondo, Osun and Ekiti states. Igbara-Oke is a tripatite town. An entry point into Ondo State when coming from either Osun or Ekiti State. A land of peace, unity, love and harmony. A land that is viable for industrial and infrastructural development. Igbara-Oke has Thirteen (13) Satellites towns and villages.

<span class="mw-page-title-main">Kitoye Ajasa</span> Nigerian lawyer and colonial legislator

Sir Kitoye Ajasa was a Nigerian lawyer and legislator during the colonial period. He was conservative, and worked closely with the colonial authorities. He thought that progress would only be possible if Africans adopted European ideas and institutions. Ajasa was one of the leaders of the People's Union, and was the founder of the conservative newspaper the Nigerian Pioneer. He was the first Nigerian to be knighted.

<span class="mw-page-title-main">Ladapo Ademola</span> Alake of Abeokuta

Oba Sir Ladapo Samuel Ademola KBE, CMG (1872–1962), also known as Ademola II, was the Alake of Abeokuta from 1920 to 1962. Before he was crowned Alake, Ademola was involved in the affairs of the Egba United Government. As a member of the Egba council, he was a leading participant in negotiations with the Lagos State colonial government in 1889 for the rights to construct railway tracks passing through Egbaland. In 1904 he travelled with Alake Gbadebo to the U.K., where they were received by King Edward VII. He succeeded Oba Gbadebo in 1920 with overwhelming votes from the Egba council.

<span class="mw-page-title-main">Nigerian Chieftaincy</span> The chieftaincy system of Nigeria

The Nigerian Chieftaincy is the chieftaincy system that is native to Nigeria. Consisting of everything from the country's monarchs to its titled family elders, the chieftaincy as a whole is one of the oldest continuously existing institutions in Nigeria and is legally recognized by its government.

<span class="mw-page-title-main">Isaac Delano</span> Nigerian writer and political activist

Chief Isaac Oluwole Delano was a Yoruba and Nigerian writer, educationist, political activist, nationalist, radio broadcaster, teacher, and a pioneering linguist and lexicographer of the Yoruba language.

<span class="mw-page-title-main">Aladetoyinbo Ogunlade Aladelusi</span> Deji of Akure

Oba Aladetoyinbo Ogunlade Aladelusi, Odundun II, is a Nigerian monarch. He is the 47th and current traditional ruler of Akure Kingdom, a traditional state in Akure, the Ondo State capital. He was proclaimed Deji of Akure in 2015, taking the regnal name Odundun II and succeeding the deceased Oba Adebiyi Adegboye Adesida.

<span class="mw-page-title-main">Social class in Nigeria</span> Social structure in Nigeria

The social structure in Nigeria is the hierarchical characterization of social status, historically stratified under the Nigerian traditional rulers and their subordinate chiefs, with a focus on tribe and ethnicity which continued with the advent of colonization.

The Olofin Adimula Oodua of Ado-Odo is the Traditional Ruler and Yoruba king of Ado-Odo; he is also referred to as the Oba of Ado. Ado-Odo is the metropolitan headquarters of the Ado Kingdom in Ogun State, Southwestern Nigeria.

References

  1. Sura 55, verse 76. "Sura 55". The Quran. Retrieved April 14, 2020.
  2. Sura 76, verse 21. "Sura 76, The Human (Al-Insaan)". The Quran. Retrieved April 14, 2020.
  3. "Sura 18, The Cave (Al-Kahf)". The Quran. Retrieved April 14, 2020.
  4. "Oba with Animals, Altar to the Hand (Ikegobo) of Ezomo Ehenua [Nigeria; Edo peoples, court of Benin] (1991.17.113,1996.11)". Heilbrunn Timeline of Art History. The Metropolitan Museum of Art. Retrieved 14 April 2020.
  5. "Akure: City Swallowed By Rocks". The Sun. Retrieved 14 April 2020.
  6. "The Most Prominent Secret Societies In Nigeria". The Guardian. Retrieved 14 April 2020.
  7. Laine, Daniel. African Kings. Berkeley, Toronto: Ten Speed Press, 1991, ISBN   1-58008-272-6. (Two Nigerian chiefs wear garments with embroidered Solomon's Knots, p. 63.)
  8. "Mai Dagin Arewa". British museum.org. 2010. Retrieved May 28, 2023.
  9. "National Symbols - Emblem". Nigeria's 50th Independence: Celebrating Greatness. Archived from the original on May 6, 2011. Retrieved 14 April 2020.
  10. "Sir Kitoyi Ajasa: The First Knighted Nigerian Who Devoted His Newspaper To Sensitize Nigerians When 1918 Epidemic Was Killing Thousands". Neusroom.com. Retrieved May 9, 2020.
  11. Macmillan, Alistair (1920). The Red Book of West Africa. Frank Cass and Co.
  12. "Lord Bath's Vicious Family Feud". The U.K. Mirror. Retrieved 14 April 2020.