WAEC Igbo Answers 2023 for Tuesday 16th May 2023 (Obj & Essay)

WAEC Igbo Objective and Essay Questions and Answers 2023 for 16th May 2023 Expo Runz

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WAEC Igbo Objective and Essay Answers 2023

Waec Igbo Objective and Essay Answers 2023 for 16th May 2023 with questions Objective and Essay 100% verified official questions and answers for senior secondary schools.

Waec Igbo Objective and Essay Answers 2023: here are the verified Waec 2023 Igbo Objective and Essay Questions and answers for SS3 students for Tuesday 16th May 2023. Waec 2023 Igbo Objective and Essay Questions and Answers.

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PAST ANSWERS

IGBO OBJ VERIFIED
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01-10: CBBDCBBACD
11-20: CABCCDCCDA
21-30: DCBBCACCCD
31-40: BDDCACAAAC
41-50: DBACBABDBA
51-60: CCCDBCCABD
➖➖➖➖➖➖➖➖➖➖
IGBO EXAMINATION COMPLETED✅✅✅

2b)

Use three 

akwa
a(/)kwa(\) : cloth
a(/)kwa(/) : egg
a(-)kwa(-) : bed
a(-)kwa(/) : cry

isi
isi : head
isi : what
isi : blind

Ada
a(/)da(\): daughter
a(/)da(/): a fall
a(-)da(-): an insect

oke
o(/)ke(\) : share
o(/)ke(\) : boundary
o(\)ke(/) : rat

azu
a(/)zu(\): fish
a(-)zu(/) : back
a(/)zu(\) : buy

================

NUMBER 11a

Iyi bụ mmadụ iji ihe karịrị ya kwe nkwa maọbụ gọrọ onwe ya na aka ya dị ọcha maọbụ na ihe a na-ebo ya abụghị eziokwu maọbụ na ọ bụ.

A na-aṅụ iyi n’esemokwu dịka ịzọ ala maọbụ nnukwu ebubo. Nke a na-emekarị oge ndị ọzọ etinyechala ọnụ n’okwu ahụ mana edoziteghị ya.

A na-aṅụ iyi n’arụsị, obi, maọbụ n’ala ndị ichie. Nwangene kwuru na a na-ekwubi okwu ihe ga-eme onye aka ya adịghị ọcha ma a na-aṅụ iyi.

Ọ gara n’ihu gbaa akaebe maka ihe mere oge ọ dị na nwata sị, “Ahụla m onye e mere otu a, ala tigbuo ya.”

===========

(1b)
Ọnwu na-egbu nwa nkịta, anaghị ekwe ya anụ isi nsị

Ndị Igbo na-ekwu na, “onye bu mmadụ ụzọ sibe nri na-aka ya enwe nkpọnkpọ ite”. Nkea bụ okwu Ichie Izejịọha kpụ n’ọnụ, n’ime ọgbakọ ndị Ichie, n’obodo Nwaboluche, maka ikpe gbasara otu ọmalịcha nwa agbọghọbia a na-akpọ Nchedo. Ndi nze na ọzọ nile, nakwa ụmụada pụtara n’ama obodo, maka ikpe ụmụ okorobịa dị iche iche kpesara Eze na-achị obodo Nwabọluche.
Nchedo bụ nwa agbọghọ, ejiri maka ya wee kpọọ ya bụ ikpe. Ụmụ Okorobịa asaa n’obodo Nwabọluche, gbakọrọ aka wee jee na nke Igwe kpesara ya ka Nchedo siri wee ghọlia ha nile, ma kwee ha nkwa n’iche n’iche, na ọ ga alụ ha. Ihe wutere ụmụ okorobịa ndị mere ha jiri wee gaa na nke Igwe bụ na, omego afọ abụọ Nchedo jiri wee na ayịkọ ha nile, na anara ha ego maka ihe dị iche ịche, ma na ekwekwa ha nkwa na ha ga alụ ya. Ọ ruola afọ abụọ tupu ụmụ okorobịa asaa ndia, were chọpụta aghụghọ Nchedo na-agho ha. Iwe juputara ha obi mgbe ha chọpụtara, ha nile wee kgbakoo ọnụ jee kọsárá Igwe obodo ihe ha gabi gara n’aka nwa agbọghọ a bụ Nchedo.

Igwe obodo kàrà íkpè a n’ama Nwabọluche, ndị Ichịe na-kwa ụmụada ka Igwe tinyere ya bụ ikpe n’aka. A kpọpụtara Nchedo n’ama jụọ ya ajụjụ gbasara ikpe ụmụ okorobịa butere gbasara ya. Nchedo mechiri anya ya wee kpọọ ụmụ okorobịa ndị a aha n’otu n’otu, wee si ha na bụ ndị nzuzu, ya mere ọ jírí wee ghọlia ha. Ndi ụmụ ada gwara Nchedo ka oyoo ụmụ okorobịa ahụ mgbaghara, mana kọ osina dị, obi Nchedo mere mkpọchi, ọ geghị onye ọ bụla ntị. Ndị ichie were iwe nke ukwuu, ha jikọrọ aka ọnụ wee mapụ Nchedo n’obodo, maka ha kwekọrịtara n’ụdị àgwà nwa agbọghọ ahụ bụ Nchedo kpara, ga akuziri ụmụ agbọghọ na’etolite etolite ajọ ihe.
Ngwa ngwa Nchedo nụrụ nke a, ọ dara na ala n’ayịyọ, mana oge agaala mgbe ọ na-eme nke a, maka na ụmụ ada gbakọtara azụ, were azịza na abụ nkọcha wee chụpụ ya n’obodo. Ka nkea na-eme, otu agadi nwanyị bụ onye isi ụmụada tìrì mkpu n’oke olu wee si, “ọnwu na-egbu nwa nkịta, anaghị ekwe ya anụ isi nsị”.

(5)

(5a)
Nkebiokwu bu usorookwu nwere nghota ma o nweghi ngwaa. O bukwu mkpuruokwu abuo ma o bu ato no n’usoro na enweghi ngwaa di ka nwoke a, mu na gi dgz.

(5bi)
Kembuuzo: Nke a na-abu mbuuzo nke aha na-eso.
Omumaatu:
(i) Nna ya bi n’Aba.
(ii) Ha no n’oriri.
(iii) Azu na-ebe na mmiri.

(5bii)
Kemfinitiv: Nke a na-abu mfinitiv nke mkpoaha na-esote.
Omumaatu:
(i) Izu ohi joro njo.
(ii) Anyi akwusila ife arusi.
(iii) A maara Akwaete maka ikwe akwa.

(7ai)
Udi mmetuta obi okpoabu nwere mgbe o na-agu egwu a bu:
Obi ya bu Polina polina ma buru kwa so aṅuri.

(7aii)
Ihe ano okpoabu kporo aha a muru n’abu a bu:
(i) Nwa nwoke
(ii) Taksi.
(iii) Nwa nwaanyi.
(iv) akpa ego

(7b)
(i) Ozo na ekpu kpuru gedee.
(ii) Nchi na aga kpuru gedee.
(iii) Ugo na efe kpuru gedee.
(iv) Mbe na-agho aghugho
(v) Ufu n’ezu ori

(11a)
Ezinaulo gunyere nna, nne na umu ha niile, nnukwu nna na nnukwu nne rue na umu umu ha. O bu ebe obibi nna, nne na umu ha niile. E nwere ezinaulo otu mkpuke na ezinaulo mbisa.

(11b)
(i) Ezinaulo otu mkpuke gunyere naani nna, nne na umu ha niile.
(ii) Ebe ezinaulo mbisa gunyere nna, nne, umu ha nnukwu nna na nnukwu nne rue na umu umu ha.

(11ci)
Nna:
(i) O na-ahu maka ozuzu umu ya.
(ii) O na-ahu maka ihe oriri ha.
(iii) Ikwu ugwo akwukwo bukwa oru ya.

(11cii)
Nne:
(i) O na-edewe ulo ocha.
(ii) O na-enyekwa aka izulite umu ntakiri.
(iii) O na-esi nri ezinaulo.

(11ciii)
Umuaka:
(i) Ha na-aga ozi n’ezinaulo.
(ii) Ha na-enyere ndi nne aka n’isi nri.
(iii) Ha na-aruru ezinaulo oru ubi.

Objectives of JAMB Syllabus For Igbo

The JAMB syllabus Igbo aims to prepare the candidates for the Board’s examination and to test candidates’ understanding, knowledge, and acquisition of the following areas of the subject:

• Communicate effectively in Igbo.
•  Analyze issues in the language.
•  Explain and Interpret figurative and idiomatic expressions in Igbo.
•  Apply Igbo literature to their experiences in daily life and exhibit Igbo cultural values.

Topics Under JAMB Igbo Syllabus

The topics in the JAMB syllabus for Igbo are divided into four sections.

Section A: Languages (ASỤSỤ)

Topic 1: Essay (Edemede)

• Essay writing basics; an introduction, a body, and a conclusion.
• Basic essay types and their characteristics, which include the following:
  • Narrative (Akọmakọ)
  • Expository and Descriptive (Nkọwami na Nkọwa)
  • Argumentative (Mgbagha/Arụmarụụka)
  •  Speech making (Ekwumekwu)
  • Letter Writing (Edemleta)
  • Dialogue (Mkparịtaụka)

Objectives

Candidates ought to be capable of the following:

• Identify the basic principles of essay writing.
•  Use language and expressions appropriate for the topic at hand.
•  Differentiate between different essay types.
•  Describe the characteristics of essay types.
•  Compare different types of essays.
•  Criticize other people’s essays.

Topic 2: Comprehension (Aghọtaazaa)

Two passages each of about one hundred and fifty (150) words.

Objectives

Candidates ought to be capable of the following:

• Explain the meanings of difficult words.
•  Give correct answers
•  Identify figurative and idiomatic language used in the passage.
•  Deduce conclusion(s) based on the passage.

Topic 3: Sounds and Sound Patterns (Ụdaasụsụ na Usoro Ụdaasụsụ)

• Vowels and Consonants (Ụdaume na mgbochiume)
• Sound Patterns/Processes
• Syllabic nasals (myiri ụdaume)
• Syllable structure (nkebi mkpụrụokwu)
• Vowel harmony (ndakọrịta ụdaume);
• Vowel assimilation (olilo ụdaume);
• Elimination of vowels and consonants (ndapụ ụdaume na ndapụ mgbochiume)
• Tone and tone marking (Akara ụdaolu)

Objectives

Candidates ought to be capable of the following:

• Identify vowels, consonants, and syllabic nasals.
• Differentiate between the Igbo language’s speech sounds.
• Recognize syllabic nasals ‘m’ & ‘n.’
• Determine the syllabic structure of any word.
• Identify the vowel groups in Igbo.
• Describe vowel assimilation and vowel and consonant elision.
• Assign tone marks appropriately.

Topic 4: Spelling and spelling rules (Nsupe na Iwu Nsupe)

Objectives

Candidates ought to be capable of the following:

• Detect words written correctly in Igbo.
• Observe consonant restrictions in Igbo.
• Determine appropriate word division in Igbo.
• Apply correct spelling in writing.

Topic 5: Igbo Orthography (Mkpụrụedemede Igbo)

Topic 6: Dialect and Standard Igbo (Olundị/Olumba na Igbo Izugbe)

Objectives

Candidates ought to be capable of the following:

• Differentiate between standard Igbo and dialects.
• Use standard Igbo in their writings.

Topic 7: Vocabulary (Mkpụrụokwu dị n’asụsụ)

Expansion through word derivation processes, coinages, loans, and loan blends (Ịkwalite mmepụta, mkpoputa, ịkpọ okwu, na ịkpọ okwu nwere ike ịbawanye okwu).

Objectives

Candidates ought to be capable of the following:

• Differentiate between loan and coined words.
• Identify loan words and loan blends in Igbo.
• Use words appropriately.

Topic 8: Grammar (Ụtọasụsụ)

• Speech components (Nkejiasụsụ): Nominals (ọdịiche asụsụ), verbs (ngwaa), adjectives (nkọwa), adverbs (nkwuwa), affixes (mgbakwunye), enclitics (nsokwunya), dg.
•  The structure, types, and functions of the morpheme (Ndokọ, ụdị na ọrụ mọfịm) Free & bound (nnọọrọonwe na ndabe)
• The word (mkpụrụokwu)
• The phrase (nkebiokwu)
• The clause (nkebiahịrị) nominal, relative adverbial (kemkpọaha na kenkwuwa)
• The sentence (ahịrịokwu) compound (ukwu), simple (mfe), complex (mgbagwọ, dg)

Objectives

Candidates ought to be capable of the following:

• Differentiate between grammatical categories.
• Identify parts of speech and their functions.
• Distinguish between various affix types and their purposes.
• Determine types of morphemes and their functions.
• Identify words, phrases, clauses, sentences, and their functions.

Topic 9: Translation (Ntụgharị)

Objectives

Candidates ought to be capable of the following:

• Translate English into Igbo and vice versa.
• Communicate effectively in Igbo and English.

Section B: Literature (AGỤMAGỤ)

Topic 1: Literary devices (Atụmatụokwu na atụmatụ agụmagụ)

Yiri ilu, ntughari uche, nkuzi, myirịta, ihe atụ, myirịta, okwu nkwulu, na ihe ntule.

Objectives

Candidates ought to be capable of the following:

• Identify all literary devices in the passages.
• Interpret literary devices.
• Differentiate between types of literary devices.
• Use Igbo literary devices appropriately.

Topic 2: Oral Literature: Agụmagụ Ọnụ/ Agụmagụ Ọdịnala

Questions will be set on the following: folktales (ifo), anecdotes (ụkabụilu), myths (nkọmịrịkọ), legends (nkọkịrịkọ), songs (URI), chants (mem), poems (abụ), riddles (agwụgwa), oral drama (ejije ọnụ), tongue-twister (okwuntụhị) dg.

Objectives

Candidates ought to be capable of the following:

• Create folk stories, anecdotes, chants, riddles, oral drama, etc. apply the lessons of oral literature to their everyday life.
•  Analyze various genres of oral literature.
•  Present ideas/formulae following underlying principles.
•  Apply the knowledge gained from oral literature to their daily lives.

Topic 3: Written Literature (Agụmagụ Ederede)

Prose (Iduuazị)

• Ude Ọdịlọra (1981) Ọkpa Akụ Eri Eri. Onitsha: University Press. (NECO/WAEC) (2016-2020).

Objectives

Candidates ought to be capable of the following:

• Interpret the texts.
•  Isolate the characters in the books.
•  Compare figurative and idiomatic expressions in the text.
•  Analyze the texts.
•  Identify the authors, publishers, and dates of the books.
•  Draw moral lessons from the texts.
• Poetry (Abụ).
• Ikeokwu E.S & Onyejekwe M.C. (2009) Uche Bụ Ahịa. Enugu: Format Publishers Nig. LTD. (WAEC/NECO 20162020).

Abụ akwadoro (Selected Poems)

• Ụwa Ndọlị Ndọlị – 1
•  Ọchịchị – 14
•  Ọnwụ 1 – 16
•  Chi-Ukwu – 20
•  Ire 1 – 22
•  Ozi Ọma – 28
•  Mmụta – 30
•  Ezi Nwaanyị – 36
•  Anyanwụ – 40
•  Akụ – 44
•  Akaraka – 49
•  Ọnwa – 69
•  Akwụkwọ – 71
•  Nwanne – 89

Objectives

Candidates ought to be capable of the following:

• Compare the poems’ styles and themes.
•  Relate the poets’ ideas to the contents of the poems.
•  Compare figurative and idiomatic expressions in the texts/poems.
•  Analyze the structures of the poems.
•  Use what they’ve learned from the poems’ moral lessons in their daily lives.

Drama (Ejije)

• Nwaozuzu G.I. (2005). Nke M Ji ka. Enugu: CIDJAP Press. (WAEC/NECO 20162020).

Objectives

Candidates ought to be capable of the following:

• Identify types of drama.
• Determine the themes of the texts.
• Identify the storylines.
• Find out the characters in the stories.
• Appreciate the language of the play.
• Evaluate the social issues the playwright brings up.
• Apply acquired knowledge to personal life.

Section C: Institutions and Customs(Ewumewu na Omenala)

Igbo institutions and customs are categorized as follows:

• Ekele dị icheiche: ekele ụtụtụ, ehihie, anyasị, nri, nlakpu, ọrụ dg.
• ịgba alụkwaghịm, Alụmdi na nwunye
• Okupụta nwa, ibi ugwu, ịgụ aha, omụmụ na ile ọmụgwọ.
• Echichi: Ọzọ, Eze/Obi/Igwe/Iyom.
• Ike ekpe, ịkwa ozu, ịgba mkpe.
• Ụmụnna, ụmụọkpụ/ụmụada.
• Ọgbọ/ebiri/uke, ọhanaeze, ezinaụlọ
• Arụ na nsọala: Ihe nsọ – anụ, osisi, ebe, igbu ọchụ.
• Eze, Nze na Ọzọ, Ụmụnna, Ezinaụlọ/Ọchịchị Ọdịnala: Igwe dg.
• ọji na ịtu nzu, itu aha, Nnabata ọbịa dg.
• Ịgba afa, ịchụ aja, ịgọ mmụọ, ofufe.
• Nkwenye: ịdụ isi/ịṅụ iyi, ịgba ndụ, orikọ, dg.
• Akụnaụba: inwe ala, ike ala, ekpe, elulu (ịkpa ọkụkọ, ewu, dg).
• Ikikere mmụọ: ọfọ, ogu, ọtọnsi, okpesi,ikenga.
• Egwuregwu: egwu ọnwa, mgba, ikpọ ụga, ịzụ okwe, ịzụ ǹchò dg.
• Akaọrụ ndị Igbo: ịkụ azụ ịkpụ ụzụ, Ọrụ ugbo, ịzụ ahịa, ịtụ ihe ọtụtụ, dg.

Objectives

Candidates ought to be capable of the following:

• Describe their society’s customs.
• Ascertain the rules and regulations directing specific facets of the Igbo people’s culture and tradition.
• Describe the significance of the aspects of Igbo culture.
• Spot changes have occurred because of civilization.
• Survey their environment for a better understanding of their culture.

Section D: General and current-events (Ihe Ndị na-eme Ugbua)

• Topical issues on the Igbo language, literature, and culture, e.g., Ahịajiọkụ and Odenigbo lectures.
•  Ọhanaeze Ndị Igbo
•  Igbo literary works’ authors, publishers, publication dates, and locations.
•  Igbo Studies Association (ISA).

Objectives

Candidates ought to be capable of the following:

• Identify some dates and themes of Ahịajiọkụ and Odenigbo lectures.
• Identify authors and dates of publication of various textbooks in Igbo.
•  Identify companies.
•  Analyze some functions Ọhanaeze ndị Igbo.
•  Learn about the role of the Igbo Studies Association and its contributions (ISA).

Present Issues (Okwuakpụnọnụ)

Note

Item writers should choose topics for comprehension exercises from current events like the following:

• HIV/AIDS (Mmịnwụ/Obirinaajaọcha)
•  Drug Abuse (Ịṅu Ọgwụ Agharaaghara)
•  Cultism (Otu Nzuzo)
•  Women’s and children’s rights (Oruuru Ụmụnwaanyị na Ụmụaka)
•  Human Rights Violation (Ịnapụ Mmadụ Ikike)
•  Religious Disagreements (Nsogbu Ndọkụrịta Ekpemekpe Ụka)

Objectives

Candidates ought to be capable of the following:

• Acquaint themselves with current issues.
• Examine their effects.
• Suggest remedies to the problems.

(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.

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(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.

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(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.

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(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.

(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.

(4)
The struggle for power between the Shuwa and Kanuri people in Borno caused a division that eventually led to the decline of the empire and borno lost its trade to Sokoto in the West and the control of the Eastern trans-Saharan trade routes which was the bedrock of the empire’s greatness was also lost. In other words the peasants were neglected and the dynasty made more demands on the meager resources of the poor. Although the dynasty ended, the kingdom of Kanem-Bornu survived. Umar could not match his father’s vitality ,and gradually allowed the kingdom to be ruled by advisers. Bornu began a further decline as a result of administrative disorganization, regional particularism, and attacks by the militant Ouaddai Empire to the east. The decline continued under Umar’s sons. In 1893, Rabih az-Zubayr led an invading army from eastern Sudan and conquered Bornu. Following his expulsion shortly thereafter, the state was absorbed by the British-ruled entity that eventually became known as Nigeria. From that point on, a remnant of the old kingdom was (and still is) allowed to continue to exist in subjection to the various governments of the country as the Borno Emirate.

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(7i)
Removal of sectionalism: the Clifford constitution is the fact that it brought sectionalism into the politics of Nigeria. The Richard constitution which immediately followed the Clifford constitution sought to correct this. The constitution therefore sought to promote the unity of Nigeria.
(7ii)
Introduction of federalism: The Richard constitution is credited to have introduced the federal idea into the Nigerian body politics. This is because the constitution made provision for the creation of three regions, each with its Regional Legislative Council. This gave the indication that Nigeria may become a federal state in the future.
(7iii)
More consultative than Clifford constitution: There was more consultation with the Nigerians in the introduction of the Richard constitution. Though this was the case, the Richard constitution is also criticized for not engaging in enough consultation with the broad masses of Nigerians before its promulgation.

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*NUMBER 8*
The Limited powers of Obas: In my last article about the pre-colonial administration od the Yorubas (west), i explained how the principle of checks and balances control the west.
Education: Education played a significant role in the partial success of the system of indirect rule in the west.
Less submissiveness of the people: Another reason why the system partially succeeded in the West was because, the subjects were not as submissive as their counterparts in the North.This made them not to accept indirect rule blindly.
Religion: Majority of the Yorubas were christians and Christianity is not as conservative as its counterpart in the North-islam.Christians therefore questioned the reasons for the introduction of indirect rule.
. Restoring authority In the Alafin Of Oyo: It is generally believed that the attempt made by lugard to restore authority in Yorubaland to the Alaafin Of Oyo instead of Ooni of Ife contributed immensely to the partial success of indirect rule in the West.

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(9i)
Politicization of the Army;
One of the major reasons for military intervention in Nigeria’s politics in 1966 was the politicization of the Army. Following the independence of Nigeria, almost all the regions in Nigeria seeked to take total control of the military so as to use it as weapon over other regions. The Nigerian army was seriously politicized to the extent that appointments and promotions were based on tribe and political sentiments rather than seniority and merit.

(9ii)
Lack of free and fair election; After Nigeria got independence in 1960 the political system of the country was so damaged that even a free and fair election could not be conducted. In the election that brought Dr Nnamdi Azikiwe and Alhaji Tafawa Balewa as leaders of Nigeria, there was so much corruption and doubt about the result of the election.

(9iii)
Corruption; Apparently, corruption was also a major causative factor for the frequent military intervention in Nigeria in 1966. The military had to take over power because the rate of corruption in Nigeria was becoming unbearable. Nigeria was ranked the most corrupt country in Africa. Politicians became so corrupt and the economy of the country was mismanaged. The wealth of the country was spent recklessly and this encouraged incessant military coups in the country.

(9iv)
Political ambition of the military; I must not forget to mention that the military also intervened in the politics of Nigeria solely because of their political ambition. After independence, the military had the urge to take-over power from civilians, because they thought that they should be the once to rule the country since they have the responsibility to defend the territorial integrity and other core interests of the nation

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(2)
Recent findings have revealed that students have lost the culture of reading. The reading culture among youths has been said to have waned away. This is unfortunate. In fact, the rate by which, Nigeria recorded failure by Nigerian students in the West African Examination Council WAEC, and National Examination Commission NECO including, other examinations taken in Nigeria is quite glaring that this is true.
My first suggestion on how to go about improving the reading culture among students will be to organize trainings for youths and workshops for students.
There should be series of such training programs for young people in the country on reading culture, and course of study counseling, and Parents Teachers training, including, child development workshops across the country.
For instance, government and corporate organizations and non-governmental organizations should volunteer in hosting students of public secondary schools and students of private secondary schools across Nigeria, for instance, all for the purpose of enlightening the students on the important of imbibing the culture of reading, because this approach will help make these students brilliant and best brains, and subsequently make them responsible citizens in the future, that will contribute outstandingly to nation building.
Another way that I think will improve and promote reading culture in among students will be in the area of students’ debate and students assay competition.
I must tell you that this is one of the key factors that will actually help in achieving an improvement in the area of reading culture among youths and students.
Therefore, there is need to organize inter school debate competition and inter school essay writing competition for both students in public secondary schools and students in private secondary schools across the country.
While organizing for these student competitions, prizes must be given to the best performing students in the competitions, as well as the participating schools.
This gesture will encourage Nigerian students, as well as, their teachers to put more efforts, so that they can stand a chance of winning the prizes next time there is such competition. By so doing, there is all indications that, the reading culture among students will improve.
Again, if free books can be donated to pupils and students in both private primary and secondary schools, as well as public primary and secondary schools it will contribute towards improving reading culture in among students.
That is why it is important and necessary for Nigerian government and other government agencies, including, non-governmental organizations and corporate organizations to take upon themselves the running of campaign programs, where free books can be donated to students in both private primary and secondary schools and public primary and secondary schools.
Good enough, some students particularly, those ones in private schools are privileged to study in environments that have well equipped modern library facilities with books that even promotes reading culture and promote research but unfortunately, students have been carried away by those set of things that do not add value for their studies, for example, Facebook, and WhatsApp, and Twitter, as well as, other social media platforms which have distracts them from studying.
In fact, some of those students, whose parents are wealthy and influential believed that, with their parents wealth disposition, they will sort their way out.
These behaviours and attitudes on the part of students should be discouraged, and they should be redirected to path of being book friendly, as well as imbibing the culture of reading.
Examination malpractice has remained one of the evils that have bewitched Nigerian students, to the extent that, the students have lost the culture of reading, let alone to read and prepare for examination.
In my opinion, I will be suggesting that, there should be campaign and advocacy against examination malpractices. This platform can also serve as a forum, where issues concerning the role of stakeholders in investing their time and resources and energy towards eradicating examination malpractices in Nigeria can be discussed.
It could also serve as platform, where members of the public can be sensitized on how they can collectively work to assist in complimenting the efforts of the government in eradicating examination malpractices in Nigeria, and promote reading culture.
There is need therefore, for Nigerian government to rise up and be committed in making sure that it promote better education philosophy in the country and as well, restore reading culture for the purpose of eradicating the problem of examination malpractices in Nigerian schools.
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(1)
In April 1993, at a young and irresponsible age, I found out I was pregnant. With much prodding, I reluctantly and regretfully terminated the pregnancy. I struggled with what I had done and went through several years of feeling unbearably guilty. As a Catholic, I went to confession, but after a brief, tearful session, I figured the priest must not have heard me through my sobs because God couldn’t possibly forgive me with a couple of Hail Marys and Our Fathers.
After dealing with several years of depression, I found myself on a different path of self-destructive behavior. I was motivated enough to go to college, but not for all of the right reasons. I did okay at school and attended class regularly, but I partied extensively and dabbled in drugs. Once again, I found myself pregnant. This pregnancy was the motivation I needed to get my act together. I moved home and finished the one class I needed to get an associate’s degree, and I picked up additional classes at the local technical college.
After graduating from college with a couple of two-year degrees and then a bachelor’s degree, I felt like I had my act together. Still, two dates continued to haunt me: April 26th, the day I’d terminated the first pregnancy, and
November 22nd, the day the baby was due.
In July 2005, I got married to a wonderful man who was willing to accept me, my son and all of my baggage. We were fortunate to become pregnant that August, with a due date of May 23rd. We were ecstatic, and two ultrasounds at the beginning of the pregnancy revealed a
healthy, growing baby. It wasn’t until our routine ultrasound in late December that we found out we were having twin boys. They pushed up my due date to the week of April 26th.
I didn’t want to have the babies on that day. I had always vowed that I would think of my unborn baby daily, to somehow repent for what I’d taken away from that child. I felt like I needed to leave April 26th as a day of mourning. It was sacred in my mind.
At a routine checkup on the morning of April 26th, my doctor found that I was five centimeters dilated. It was time to have my babies. As much as I was ready to meet my boys, I choked back tears and confided in her about the irony of the date. She held my hand and offered me different options, but I decided that God had His hand in this, and I needed to do what was intended. Although I am ashamed to admit it, despite the fact that my faith in God is true, I couldn’t get it out of the back of my mind that this was His opportunity to take something away from me as I had done thirteen years ago.
Eleven hours later, I pushed out the first baby—a four-pound, eleven-ounce miracle. We knew the second baby was breech, and the plan was to turn him around and deliver him normally. After the expert medical staff turned him around and all was going as planned, he stuck his arm out in one last attempt to enjoy some space to himself. In their efforts to push his arm back in to deliver his head first, the cord got pinched between his arm and his head. With no vital signs on the delivery room monitors, my mind raced with the penance I must be paying now. Surely, the Hail Marys and Our Fathers had been enough. Surely, the guilt I’d carried with me for thirteen years had signified my repentance.
My second baby was born via emergency C-section, all five pounds, fifteen ounces of healthy baby boy. After a very brief stay in the NICU, the babies were released to our care. For weeks after I had the twins, amidst the feelings of being overwhelmed and ecstatic, I could not help but question why God had not allowed me to keep that day to mourn and remember every year. I swear Prevention is better than cure.
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Conclusion

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