British Colonization Of Nigeria Essay Example

Even when the dark seems to engulf us, there can always be beacons that guide, let us see the light of day, and remind us who we are, once again. The past has demonstrated this time and again, Nigeria is a country with rich and ancient history, one that constituted the coexistence of many different African cultures and ethnic groups. Yet, the introduction of European colonialism during the Age of Imperialism, and their iron-fisted control, subsequently caused the true life of old these peoples endured to change forever. With that said, it is clear that the rise of nineteenth-century imperialism in Nigeria had more negative effects, and these effects transformed the country and the lives of its people by directly or indirectly introducing new political, economic, social, and territorial norms to them, whether favorable or disastrous, that inevitably carved the face of Nigeria as it is today.

To begin, evidence for the claims that European occupation of Nigeria had mainly negative effects and transformed the country and people by changing the political, social, economic, and territorial status quo comes when colonial policy in the country is taken into account. Now, imperialism in the region today known as Nigeria was marked by British rule. Initially, the British established simpler trade relations with the Africans, with an economy that relied greatly on the trans-Atlantic slave trade. But it eventually fell out of favor, and with the abolition of the British slave trade in 1807, the market came to be based more on the legitimate trade of African commodities, namely palm oil and kernels. The creation of a new market encouraged even greater, while uncertain, trade in the region, (such as the formation of the Royal Niger Company in 1886) and maintaining the abrogation of slavery–war, known as the Yoruba wars, was being waged among different African peoples sharing the region in the interest of maintaining power over it, meanwhile, due to its relevance in their finance–as well as the introduction and need for defense of Christian missionaries additionally provoked the British to interfere more and more in the land’s internal affairs, protecting their interests. Yet the country was finally moved to occupational action (around 1885) by other European nations’ imperialistic motives in Africa, ones that could clash with their own operations. 

At any rate, indigenous society was somewhat rocked by British imperialism, from the 19th century on. To start, the native inhabitants no longer had control over their own lands. In the 1890s, Britain enlarged the protectorates it had constructed, and sometimes implemented military force, as with the 1897 conquest of Benin, so that the natives would acknowledge them. From there, the British had firmly established consular offices, and although traditional, albeit compliant, leaders still held government positions, they were realistically pawns used by the British through which they transmitted their policies in indirect rule of the territory; pawns that could easily be deposed. Additionally, in 1914, the northern and southern protectorates were amalgamated into one colony, with loosely connected Northern, Western, and Eastern regions, forcing the starkly different major ethnic groups–the Hausa-Fulani in the north, Yoruba in the west, and Igbo in the east–to be cooped together. 

Meanwhile, Western influences, such as British education and Christianity, were introduced as an effect of the British occupation, but they consequently suppressed the culture of the indegenous people in their favor The largest and predominantly Muslim region of the north was relatively unaffected by factors such as these, so as to prevent any major Islamic revolt, but (particularly in the 1910s) in the south, the religion of Christianity–as well as Western–style education–and their adoption overruled the ‘uncivilized’ functions and traditions of priests–like those of the Yoruba religion–so much so that some African Christian denominations later emerged, blending aspects of both religions. Many other customs, such as the Fulani manhood rite of caning, the Ibibio custom of soon-to-be bridal confinement, and Igbo secret societies, were the subject of British disapproval. Not only that, but English was instated as the official language in the south, rather than the southern people’s traditional languages. Perhaps most significantly, though, in the British colony Lagos, a completely new, westernized, educated, black elite social class had even formed. 

Finally, while the shift from a slave to cash crop economy heralded economic development/modernization in the 1910s, such as the construction of roads and railroads to transport tin and other materials, and the dredging of harbors it also meant that certain people were forced to travel to find work in certain regions abundant in resources, so that they could recieve any now-British payment at all. 

This analysis insightfully demonstrates that nineteenth century imperialism in modern-day Nigeria had more pertinent negative effects in its execution. Of course, there are the directly obstructive effects, such as the imposed and exclusive British dominance over lands that had belonged to the Nigerians. But, even the supposedly positive effects of British colonialism; the religious, economic, and educational benefits of Western civilization, only incited additional negative ones on the natives, indicating even more so that this period had more negative effects on this African society than positive ones, as the claim suggested. Plus, these effects exhibit some of the initial changes made, which are indeed political, economic, social in their Westernization of Nigerians, and territorial in their . . . However, evidence of these effects generally worsening the quality of life in and transforming the region also comes with colonialism’s wane.

For example, Britain’s occupation of Nigeria had its opposition, which comes as no surprise. As a result of their control and policies, throughout Nigeria–particularly in the south– nationalist sentiments had emerged mainly in the 1920s due to the British’s perceived disrespect for native culture, and demands for self-rule were made. But, being such a heterogeneous society, the two incentives for nationalism in general were not necessarily of unity as a country. In fact, they were mostly on the basis of distinct ethnicity failing to be recognized, or the rising pan-Africanism, the call for Africans to unite against oppressors as a whole. Whatever the case, this nationalism led to various groups/movements forming from the 20s to 40s, whether they be business, student, ethnic, or labor organizations. And from these sprouted major political parties, although they and their priorities were also heavily influenced by ethnic lines. The NCNC (National Council of Nigerian Citizens), led by Nnamdi Azikiwe, came about in 1944, was predominantly Igbo, and proposed a united national government. The Action Group, (AG) was established in 1951 and was backed by the Yoruba, and led by Obafemi Awolowo. It adhered to regionalism; supporting minorities and the establishment of federally autonomous states in Nigeria, and thus was at odds with the NCNC. Finally, there was the Huasa-Fulani Northern People’s Congress (NPC), headed by Ahmadu Bello, that arose in the late 1940s, which emphasized the traditional Muslim order in the north, hence invoking only gradual reform, if any. Nevertheless, all three movements sought independence, and the British conceded to their pleas, enacting constitutions in 1946, 1951, and 1954, that allowed for more self-rule with a new, British–style parliamentary government and regional houses of assembly. As the three regions were given more governmental power, This critical response to British rule further exemplifies that.