NAME: ADEMI EMOGHENE

MAT NUMBER: ART1900791

DEPARTMENT: HISTORY

LEVEL: 300LV

COURSE: HIS 310

THE NATURE OF LAND TENURE SYSTEM IN PRE-COLONIAL URHOBO
LAND

The Urhobo people are an ethnic group located in the southern part of Nigeria, mainly in Delta
State. The exact origins of the Urhobo people are not fully known, but there are several theories
about their ancestors.

One theory suggests that the Urhobo people are descendants of the ancient Nok people who lived
in what is now central Nigeria around 1000 BCE to 500 CE. Another theory suggests that the
Urhobo people migrated from the ancient Benin Kingdom, which is located in what is now southern
Nigeria.

Some historians also believe that the Urhobo people have roots in the Igala people, an ethnic group
located in what is now Kogi State in Nigeria.

It is important to note that the origins of the Urhobo people are still the subject of ongoing research
and debate, and different sources may provide different explanations for their ancestry.

The nature of land tenure in precolonial Urhobo society was primarily based on communal
ownership and control of land. Land was considered a communal resource, and its use and
allocation were regulated by the community's elders and chiefs.

In precolonial Urhobo society, land was typically not sold or individually owned but was allocated for
use by families or individuals for farming, hunting, or other activities. The allocation of land was
done by the community leaders based on family size, farming experience, and other factors.

The communal ownership of land in precolonial Urhobo society had significant social and cultural
implications. Land was not only a means of production but also a source of identity, power, and
status. The community's social hierarchy was closely tied to the amount of land a family controlled
and their ability to cultivate it effectively.

The system of communal land ownership also allowed for the regulation of land use, preventing
overexploitation and ensuring the sustainability of the land and its resources. However, with the
advent of colonialism, the communal land tenure system was gradually eroded, and individual land
ownership became more common.
In precolonial Urhobo society, land was considered a vital resource and was central to the
community's social, economic, and cultural life. It was used for farming, hunting, fishing, and
gathering of natural resources such as timber, palm wine, and other forest products.

Land allocation and control were vested in the hands of the community leaders, such as the elders
and chiefs. These leaders were responsible for allocating land to families or individuals based on
various factors such as family size, farming experience, and social status.

Land allocation was not a one-time event but was an ongoing process that involved negotiations
between community members and the community leaders. The community leaders also had the
power to revoke land allocations if the land was not being used effectively or if there was a dispute
between community members.

The communal ownership of land had several advantages for the Urhobo society. It allowed for the
equitable distribution of land and prevented individuals from accumulating large tracts of land,
which could lead to social inequality and conflict. It also ensured that the land was used sustainably
and prevented overexploitation of resources.

However, with the advent of colonialism and the introduction of Western-style land tenure systems,
communal land ownership began to erode. The colonial government introduced individual land
ownership, and land was sold to European companies and individuals for commercial agriculture,
leading to the displacement of many Urhobo people from their ancestral lands.

Today, the Urhobo people continue to face challenges related to land tenure, such as land grabbing
and disputes over ownership, which have led to conflicts within and between communities.

The communal land tenure system in precolonial Urhobo society was based on the principle that
land was owned by the community as a whole, and individuals and families were allocated land for
their use. Land allocation was done based on a variety of factors, including family size, farming
experience, and age.

The community's elders and chiefs played a crucial role in regulating the use and allocation of land.
They acted as custodians of the communal land, ensuring that it was used sustainably and that
individual land use did not conflict with the needs of the wider community. They also settled
disputes over land use and ownership, often through mediation and negotiation.

Land was primarily used for farming in precolonial Urhobo society, and the communal ownership
system ensured that everyone had access to fertile land for cultivation. The community's social
hierarchy was closely tied to the amount of land a family controlled and their ability to cultivate it
effectively. The more land a family had, the more wealth and social status they had in the
community.

The communal land tenure system also had important cultural and spiritual implications. Land was
seen as a sacred resource, and the community's relationship with the land was governed by a
complex system of beliefs and rituals. The community held festivals and ceremonies to honor the
land, and the community's spiritual leaders played an important role in maintaining the relationship
between the community and the land.

With the arrival of colonialism, the communal land tenure system gradually eroded as individual land
ownership became more common. Colonial authorities introduced new laws and policies that
favored individual land ownership and undermined the traditional communal land tenure system. As
a result, land became a commodity to be bought and sold, leading to the fragmentation of
landholdings and the loss of communal control over land.

The communal land tenure system in precolonial Urhobo society was based on the principle that
land was owned by the community as a whole, and individuals and families were allocated land for
their use. Land allocation was done based on a variety of factors, including family size, farming
experience, and age.

The community's elders and chiefs played a crucial role in regulating the use and allocation of land.
They acted as custodians of the communal land, ensuring that it was used sustainably and that
individual land use did not conflict with the needs of the wider community. They also settled
disputes over land use and ownership, often through mediation and negotiation.

Land was primarily used for farming in precolonial Urhobo society, and the communal ownership
system ensured that everyone had access to fertile land for cultivation. The community's social
hierarchy was closely tied to the amount of land a family controlled and their ability to cultivate it
effectively. The more land a family had, the more wealth and social status they had in the
community.

The communal land tenure system also had important cultural and spiritual implications. Land was
seen as a sacred resource, and the community's relationship with the land was governed by a
complex system of beliefs and rituals. The community held festivals and ceremonies to honor the
land, and the community's spiritual leaders played an important role in maintaining the relationship
between the community and the land.
With the arrival of colonialism, the communal land tenure system gradually eroded as individual land
ownership became more common. Colonial authorities introduced new laws and policies that
favored individual land ownership and undermined the traditional communal land tenure system. As
a result, land became a commodity to be bought and sold, leading to the fragmentation of
landholdings and the loss of communal control over land.

In precolonial Urhobo society, the land tenure system was administered by various rulers and chiefs.
The Urhobo people were organized into various clans and each clan had its own ruler or chief who
was responsible for the administration of the clan's territory.

Some of the most important rulers and chiefs in precolonial Urhobo land tenure
system included:

Ovie:
This was the title given to the king or ruler of each Urhobo clan. The Ovie was responsible for the
overall administration of the clan's territory, including the allocation of land to families, the
settlement of disputes, and the maintenance of social order.

Orosuen:
This was the title given to the paramount ruler of the Urhobo people. The Orosuen was considered
to be the highest-ranking traditional ruler in Urhobo society and was responsible for the overall
administration of the Urhobo people.

Ohworode:
This was the title given to the ruler of the Agbon clan, one of the largest clans in Urhobo society.
The Ohworode was considered to be one of the most powerful rulers in Urhobo society and was
responsible for the administration of the Agbon clan's territory.

Ovie-Oghene:
This was the title given to the ruler of the Okpe clan, one of the oldest and most influential clans in
Urhobo society. The Ovie-Oghene was responsible for the administration of the Okpe clan's
territory and was considered to be one of the most important rulers in Urhobo society.

Ovie-Edjohor:
This was the title given to the ruler of the Idjerhe clan, one of the smaller clans in Urhobo society.
The Ovie-Edjohor was responsible for the administration of the Idjerhe clan's territory and was
considered to be one of the lesser rulers in Urhobo society.

These rulers and chiefs played a critical role in the precolonial Urhobo land tenure system. They
were responsible for the allocation of land to families, the settlement of disputes, and the
maintenance of social order within their respective territories. They also served as the custodians of
Urhobo culture, tradition, and history.

There is no consensus on the existence of an ancient Urhobo kingdom, as the Urhobo people were
organized into various clans and were not united under a single kingdom. However, the Urhobo
people have a rich history and culture that dates back several centuries.

The Urhobo people are an ethnic group that is indigenous to the Niger Delta region of Nigeria,
specifically in the present-day Delta State. The Urhobo people have a long history of settlement in
the area and were among the first ethnic groups to settle in the Niger Delta region. The Urhobo
people have a strong sense of cultural identity and are known for their rich artistic and cultural
traditions.

The Urhobo people were organized into various clans, each with its own ruler or chief. The rulers
were responsible for the administration of their respective territories, including the allocation of land
to families and the settlement of disputes. The Urhobo people were also known for their skilled
agricultural practices and were able to cultivate crops such as yams, cassava, and maize.

In the 19th century, the Urhobo people came into contact with European traders and missionaries,
who introduced Christianity and Western education to the area. This led to the establishment of
schools and churches in Urhobo communities and the adoption of Western education and culture.
Today, the Urhobo people are known for their contributions to Nigerian culture and society and are
recognized as one of the largest ethnic groups in Delta State.

There was no precolonial Urhobo kingdom, as the Urhobo people were organized into various clans
and were not united under a single kingdom. However, the Urhobo people have a rich history and
culture that dates back several centuries.

There is no historical record of the formation of a centralized Urhobo kingdom, as the Urhobo
people were organized into various clans and were not united under a single king or ruler. However,
the Urhobo people have a long history of settlement in the Niger Delta region of Nigeria, and their
cultural traditions date back several centuries.

The Urhobo people are believed to have migrated from the area around the Benue River to their
present-day location in the Niger Delta region. They settled in the area and developed a complex
social structure based on clan affiliation and kinship ties. Each clan had its own ruler or chief, who
was responsible for the administration of the clan's affairs, including the allocation of land to
families and the resolution of disputes.

Over time, the Urhobo people developed a strong sense of cultural identity and a rich artistic and
cultural tradition. They were known for their skilled agricultural practices, including the cultivation of
crops such as yams, cassava, and maize. They also developed a sophisticated system of religious
beliefs and practices, including the worship of ancestral spirits and the use of divination to
communicate with the spirit world.

The Urhobo people are an ethnic group that is indigenous to the Niger Delta region of Nigeria,
specifically in the present-day Delta State. They are one of the largest ethnic groups in Delta State
and are estimated to number around 2 million people.

The Urhobo people have a long history of settlement in the area and were among the first ethnic
groups to settle in the Niger Delta region. They have a strong sense of cultural identity and are
known for their rich artistic and cultural traditions. They have a unique language, Urhobo, which is
part of the Niger-Congo language family.

The Urhobo people have a rich cultural heritage, which includes traditional music, dance, and
festivals. They are also known for their intricate and colorful traditional attire, which includes woven
fabrics, beaded jewelry, and traditional hairstyles.

THE NATURE OF LAND TENURE SYSTEM IN PRE-COLONIAL BENIN

KINGDOM

The Benin Kingdom, also known as the Edo Kingdom, was a precolonial African state that existed in
what is now southern Nigeria. It was one of the oldest and most powerful kingdoms in West Africa
and is known for its complex political system, artistic achievements, and economic prosperity.

The Benin Kingdom was founded in the 13th century by Edo people who settled in the area around
the Benin River. Over time, the kingdom grew in power and influence, becoming a major center of
trade and commerce in West Africa. The kingdom's wealth came from its control of trade routes
connecting the Niger River and the coast, as well as its production of high-quality bronze sculptures
and other art objects.

The Benin Kingdom was ruled by a series of powerful kings, or obas, who exercised both political
and religious authority. The oba was considered to be a divine ruler, with direct communication with
the spiritual world. He was assisted by a council of chiefs and elders, who played a key role in
decision-making and governance.

The Benin Kingdom was organized into a complex system of guilds and associations, each with its
own specialized function, such as farming, trade, or crafts. The kingdom also had a sophisticated
military system, with a standing army of warriors and a network of fortifications and walls to protect
against external threats.

The Benin Kingdom's artistic achievements are well-known, particularly its bronze sculptures, which
are considered among the finest in the world. These sculptures were created using a lost-wax
casting technique and were often used to depict historical events or royal figures. The kingdom also
produced intricate ivory carvings, textiles, and pottery.

The Benin Kingdom was one of the few precolonial African states to maintain its independence and
sovereignty until the arrival of the British in the late 19th century. The kingdom resisted British
attempts to conquer it, but was eventually annexed by the British in 1897, leading to the destruction
of much of the kingdom's cultural heritage.

In precolonial Benin Kingdom, the land tenure system was primarily based on communal ownership
and control of land. Land was regarded as a communal resource, and its use and allocation were
regulated by the community's chiefs and elders.

The Benin Kingdom was organized into a hierarchy of territorial and occupational guilds, and each
guild was responsible for cultivating the land within its territory. The guilds were headed by guild
masters who held hereditary positions and were responsible for the allocation of land within their
respective territories.

Land was allocated to families for cultivation, and the size of the allocation was based on the
family's size and farming experience. The allocation of land was subject to review by the guild
master and could be revoked if the family failed to use the land effectively or neglected it. The guild
master also had the authority to reallocate land to other families in need.
While families had the right to use and cultivate the land, they did not have individual ownership of
the land. Instead, the land was owned and controlled by the guild and the community as a whole.
This communal land ownership system had significant social and cultural implications, as land was
not only a means of production but also a source of identity, power, and status. The more land a
guild controlled, the more wealth and prestige it had within the community.

The communal ownership of land in precolonial Benin Kingdom also allowed for the regulation of
land use, preventing overexploitation and ensuring the sustainability of the land and its resources.
The guilds and community leaders had the authority to regulate hunting, fishing, and other land
uses to prevent the depletion of resources and maintain the ecological balance.

The communal land tenure system in Benin Kingdom also had important spiritual and cultural
implications. Land was seen as a sacred resource, and the community's relationship with the land
was governed by a complex system of beliefs and rituals. The community held festivals and
ceremonies to honor the land, and the spiritual leaders played an important role in maintaining the
relationship between the community and the land.

In conclusion, the land tenure system in precolonial Benin Kingdom was based on communal
ownership and control of land, with families allocated land for cultivation by the guild master. The
communal ownership of land allowed for the regulation of land use, prevented overexploitation of
resources, and had important social, cultural, and spiritual implications.

In the precolonial Benin Kingdom, land was also used as a means of social control and regulation.
The guild masters and community leaders had the authority to allocate land to families based on
their social status and contribution to the community. Families who were seen as loyal and
trustworthy were often allocated more land, while those who were deemed disloyal or unreliable
could have their land allocation reduced or revoked.

The communal ownership of land also had implications for inheritance and succession. Land was
not inherited individually but passed down to the family as a whole. This meant that when the head
of the family died, the land allocation would remain with the family and would be redistributed
among the remaining family members. In cases where a family had no male heirs, the land allocation
would be transferred to a different family through marriage or adoption.

The communal land tenure system in Benin Kingdom also played a role in maintaining social order
and stability. The guilds and community leaders had the authority to settle disputes over land use
and allocation, and their decisions were often accepted by all parties involved. The communal
ownership of land also ensured that the land was not monopolized by a few individuals or families,
preventing the concentration of wealth and power.

Despite the communal ownership of land, there were also some individual rights associated with
land use. Families had the right to use and cultivate their allocated land as they saw fit, and they
were able to sell or exchange their crops and produce. However, they did not have the right to sell
or transfer the land itself.

In summary, the land tenure system in precolonial Benin Kingdom was based on communal
ownership and control of land, with land allocated to families for cultivation by the guild master.
Land was a means of production, identity, power, and status, and its use and allocation were
regulated by the community's chiefs and elders. The communal ownership of land had important
social, cultural, and spiritual implications, and it played a role in maintaining social order and
stability in the community.

Another aspect of the land tenure system in precolonial Benin Kingdom was the existence of sacred
groves and forests. These were areas of land set aside for religious and cultural purposes, and they
were owned and controlled by the community as a whole. These sacred groves and forests were
considered to be the dwelling places of deities and ancestors, and they were protected from
exploitation and desecration.

The sacred groves and forests were also used for medicinal and spiritual purposes, with plants and
trees in these areas believed to have healing properties and spiritual significance. The community's
spiritual leaders played an important role in maintaining and preserving these areas, and they were
responsible for conducting ceremonies and rituals in these sacred places.

The land tenure system in precolonial Benin Kingdom was also closely linked to the political and
economic organization of the community. The guild masters and community leaders had significant
political power and influence, and they used their authority over land allocation and use to maintain
their position and influence within the community.

Land was also an important source of wealth and economic production in the community.
Agriculture was the main economic activity, and the communal ownership of land allowed for the
efficient use of resources and prevented the concentration of wealth in the hands of a few
individuals or families. The guilds were responsible for organizing agricultural production, and they
were able to control the distribution and exchange of agricultural products within the community.

However, the land tenure system in precolonial Benin Kingdom was not static or unchanging. It was
subject to change and adaptation over time, in response to political, economic, and social changes
within the community. For example, as the community grew and expanded, new guilds and
territories were created, and the land allocation system was adjusted to accommodate these
changes.

In conclusion, the land tenure system in precolonial Benin Kingdom was a complex and multifaceted
system that was based on communal ownership and control of land. Land was a means of
production, identity, power, and status, and its use and allocation were regulated by the
community's chiefs and elders. The communal ownership of land had important social, cultural, and
spiritual implications, and it played a role in maintaining social order and stability in the community.

The land tenure system in precolonial Benin Kingdom was primarily administered by the Oba (king),
the chiefs, and the guild masters. The Oba was the supreme ruler and had the final authority over
land allocation and use. He was responsible for the overall administration of the kingdom and was
assisted by a council of chiefs and elders.

The chiefs played an important role in the land tenure system as they were responsible for the day-
to-day administration of the various territories and communities within the kingdom. They were
responsible for allocating land to families based on their social status and contribution to the
community. The chiefs were also responsible for resolving disputes over land use and allocation and
for maintaining social order and stability within their territories.

The guild masters were also involved in the land tenure system as they were responsible for
organizing agricultural production and distribution within the community. The guild masters were
responsible for allocating land to their members and ensuring that they followed the proper
agricultural practices. They were also responsible for organizing the sale and exchange of
agricultural products within the community.

In addition to the Oba, chiefs, and guild masters, the community's spiritual leaders also played an
important role in the land tenure system. They were responsible for maintaining the sacred groves
and forests and for conducting religious and cultural ceremonies in these areas.

Overall, the land tenure system in precolonial Benin Kingdom was administered by a complex
hierarchy of rulers and chiefs, with the Oba serving as the ultimate authority over land allocation
and use. The system was designed to maintain social order and stability within the community and
to ensure the efficient use of land and resources for agricultural purposes
The chiefs in precolonial Benin Kingdom held various titles, each of which reflected
their status and responsibilities within the community.

Some of the most important titles among the chiefs in the benin pre-colonial land
tenure system include:

Enogie:
This was the title given to the highest-ranking chiefs in the kingdom. The Enogie were responsible
for the administration of the various territories within the kingdom and were considered to be the
representatives of the Oba in their respective territories.

Iyase:
This was the title given to the prime minister of the kingdom. The Iyase was responsible for advising
the Oba on matters of state and was considered to be the second most powerful person in the
kingdom.

Edohen:
This was the title given to the chiefs responsible for the administration of the various guilds within
the kingdom. The Edohen were responsible for ensuring that the guilds followed the proper
practices and regulations and for resolving disputes between guild members.

Osobase:
This was the title given to the chiefs responsible for the administration of the various markets within
the kingdom. The Osobase were responsible for ensuring that the markets operated smoothly and
that merchants followed the proper regulations.

Eribo:
This was the title given to the chiefs responsible for the administration of the various communities
within the kingdom. The Eribo were responsible for ensuring that the communities were properly
organized and that disputes between community members were resolved.
These titles were all hereditary, meaning that they were passed down from generation to generation
within the families of the chiefs. The chiefs were considered to be the custodians of the
community's culture, traditions, and history, and their titles were a reflection of their status and
responsibilities within the community.