Architecture of Nigeria was historically influenced by environmental conditions as well as social and cultural factors. The coming of missionaries and political changes brought about by colonialism precipitated a change in architectural style and utility of buildings. A Gothic revival style was adopted for early churches built in the colony of Lagos. A one or two-storey timber house building made with pre-fabricated material components and designed with the influence of classic antiquity styles served as mission house for the missionaries. Colonial residents working for the Public Works Department introduced a variant of neoclassical architecture to designs of government buildings and private residencies.
In the local living space, African returnees influenced the adoption of a Brazilian type of building that was to later spread to other parts of the country.
Beginning in the 1970s, a multiplicity of architectural styles were adopted but the influence of the earlier styles is still significant as good number of structures are modified designs of Brazilian type and colonial neoclassical architecture. [1]
The Hausa people predominantly dwell in the humid Sahel and Savannah zones of Central West Africa up to the southern boundary of the Sahara.[ citation needed ] Pre-colonial Hausa architecture found in Hausaland was influenced by cultural and environmental elements as dwellings were constructed from earthy and vegetation materials found in the surroundings, the materials are then used to build structures accommodating extended family members. Such materials include bricks moulded from red laterite soil that forms the cornerstone of walls and roofs. These houses have a cubic form,[ citation needed ] and are considered part of the Sudanese architectural style.[ citation needed ] In Hausa culture, a housing unit is more appropriately considered a compound, as it consist of structures hosting a man and his wife or wives and their children, or also include the nuclear family of their adult children and in some situations, descendants of a common male ancestor.[ citation needed ] The structures within the compound are curvilinear and conical in shape. The advent of Islam and the practice of women seclusion in the region enhanced the importance of the compound style, as multiple wives live in built spaces that allows the most privacy. The compound usually has an entrance called Zaure[ citation needed ] that can also act as a space for craft making and meeting visitors. Some traditional dwellings are decorated with ornaments showing layers of different colors,[ citation needed ] buildings can also be decorated by molding mud into certain symbols to be plastered to the wall.
The importance of religion in Hausa culture also fueled the building of unique structures in the traditional style such as the old Zaria mosque with moulded mud vaults and domes. [2]
Architectural building types in Igboland vary but range from oblong, and square to rectangular and circular shapes. [3] Characteristics of igbo achitecture includes Compounds, Wall/fence and Moats, Thatched Buildings, Verandas, Courtyards, Decorative motifs. [4] Depending on the area impluviums were also a common theme, especially around the Anambra area. [3] Compounds in Igbo spatial organizations are very important and can vary depending on the status of the owner. [5] Compounds are built with solid clay/laterite soil and surrounded by a compound wall, or fence. [3] Some compound fences were also built to include moats or trenches for protective purposes. [4] [6] A traditional chief's home sometimes consists of a tower measuring up to thirty feet or more. [3] Personal treasures were sometimes stored in the tower while also serving as a sleeping room. [3] Towers were also used for defensive purposes. [7] These compounds were also sometimes paved using generally flat stones. [7] Thatched Buildings in these enclosures sometimes are supported by large wooden columns from tree trunks. [7] Because of the replant properties against insects in cow pats and the repellent properties in plants such as nchu anwu (i.e. meaning in Igbo “repellent against mosquitoes”) which were also occasionally planted in compounds were used in these buildings to repel mosquitoes or other Insects. [4] [8] The furnishments of these architectural structures includes mats which were used to furnish and cover the walls and were also used as carpets for the floors. [4] Mats were also used as beddings on raised bed platforms other beddings used include calico or muslin and skins of spongy trees such as plantain trees etc. [4] logs of woods are also carved and used in making seats and benches for the furnishing of these buildings. [4] These wooden household items of furniture are sometimes perfumed to accommodate visitors. [4]
Depending on the area Igbo architecture in terms of town organization includes typically a settlement pattern consisting of loose clusters of homesteads varyingly arranged along wide cleared paths. [9] These pathways often led to a central meeting place of the town or clan group, which sometimes contained the shrines/temples or sacred grove of the local earth deity or other native spirits. [9] The maintenance of these structures were often done in a communal effort, with specific cultural practices and traditions guiding the upkeep of the structures. [9] In certain Igbo areas, maintenance responsibilities were organized by age grades. [9] In general, there are usually about five age grades in each town. [9] The younger age grades were guided to be responsible for maintaining the pathways and Town square. [9] The older age grades are responsible for the construction of markets and bridges, as well as the executive and legislative aspects and defense systems of the town or community. [9]
Pre-colonial Yoruba people predominantly live in urban clusters that ends up forming a circular pattern. The palace (afin) of the King and an open market are located at the center of the town, [10] while families live in structures that were built to enclose an open courtyard. An hierarchy of sort is developed within towns whereby the afin or palace is the largest compound and has the most courtyards in the city. Trailing behind are the dwellings of ward or lineage chiefs which typically have more than one courtyard and then followed by the houses of elders of families. [10]
Traditional Yoruba architectural forms can be seen as hollow squares or circles and a unit can be viewed as a compound consisting of various sub units arranged in a quad shape that surrounds an open courtyard, the open space serves as the point of social contact and also used for cooking and craft making. [11] The open spaces or courtyards are designed to be much larger so as to encourage communication between family members while the intimate spaces are much smaller and darker and mostly used for sleeping. [10] Materials used for building the houses are moulded mud obtained from laterite soils, these are the main material for building walls and the houses are built without windows. [11] Roofing materials are influenced by environmental conditions, in areas close to the Atlantic coast, raffia palm leaves are the main materials for roofing while in the northern regions, wood is substituted for palm fronds. [11]
The houses of chiefs and the palace of a king (Afin), include extended courtyards for different activities and also have animal murals and carved posts which are also prominent features of the shrines dedicated to Orishas. [11]
Following the British conquest of Lagos, the town grew to become a city with a combination of various people: the indigenous residents of Isale Eko, African returnees from Brazil, Trinidad and Cuba who had crossed the Atlantic twice, European merchants and British colonists, and lastly creoles. [12] Many African returnees from Brazil had trained in masonry and they introduced stuccoed bungalows or storey buildings with arch windows and doorways influenced by the architecture found in Brazil. This style began to dominate the architecture of colonial Lagos especially in Olowogbowo, Popo Aguda, Ebute Metta and Yaba. [12] Apprentice trained by the returnees later spread a modified variant to other parts of the country. These Brazilian type of house were built with open spaces between the top of the walls and the roof, a front or back veranda or both, alcoves, and garrets at the roof top for aeration. The shape of a two-storey sobrado are quadrangular with a central area that host an alcove, chapel, staircase and or with a passageway. An Italian man from Sardinia established a brick and tile making facility which led to many residents building affordable storey houses made from brick. [13] The brick columns and walls are plastered with ornamentation, [2] and further embellishments were incorporated into plinths, columns and shafts and bases. [14]
Stately houses were built and reproduced in different sizes in Lagos by the returnees, Andrew Thomas residence was a two-storey house of the Brazilian style with ornate plaster works, Joaquim Devonde Branco's brickhouse with wrought iron windows and Caxton House on Marina had a two-storey main building, two showrooms at each side of the main building, horse stables and a garden. [13]
The earliest form of Colonial architecture present in Lagos were the mission houses housing missionaries that were built from timber and pre-fabricated materials imported from England while the early missionary churches introduced Gothic revival architecture that is witnessed in the designs of the Bethel Cathedral on Broad Street, Christ Church Cathedral, Lagos and St Paul's, Breadfruit, Lagos. [13]
The advent of colonialism led to the construction of structures to host public events and the bureaucracy. Between 1860 and 1870, the Marina was extended and behind it, Broad street was developed. Colonial officials working for the Public Works Department constructed general hospitals, barracks, court houses, post offices, and other government offices [13] largely in a Neoclassical architectural style such as the Supreme Court building that was erected at Tinubu square in 1904. [2] The State House and Old secretariat on Marina were also built in this style with its symmetry of the facade and huge columns and portico.
In terms of housing, British officials lived in secluded government reservations areas or GRA's hosting large houses made from prefabricated components and having expansive compounds, deep verandahs, overhanging windows and a living room space extending to the open verandah. [2]
A planned effort by the governments in Lagos and the regions to introduce tall and modern buildings began to emerge in the years after the end of World War II. At the same time, European architects working in West Africa began to think of innovative ways to create modern designs that takes into consideration the tropical climate. Fry and Drew's University of Ibadan, Kenneth Dike library was one of the early buildings to incorporate environmental designs solving climatic problems in their works. [15] Apart from functional comfort, consideration was given to cross ventilation and shade, in addition, a large concrete grille and fly gauze was incorporated to protect from heat and insect. These style was later adapted in many parts of the country and within West Africa. In addition, modern architects adopted African handicrafts, mosaic and murals as ornament to structures. [15]
Along Marina and Broad street in 1950s Lagos, older two storey houses and hotels gave way to skyscrapers built with concrete, steel and glass and influenced by modern architectural styles. At Marina, National House, later renamed Shell House was designed by Philip Cranswick, and on Broad Street was Cooperative bank building designed by Fry, Drew and Partners, these two were the earliest tall modern buildings in Lagos. [13] During the independence era, more large and tall buildings were constructed in Lagos, this included Elder Dempster House designed by James Cubitt, NPA headquarters and New Niger house both designed by Watkins Grey and Partners. In the 1960s, the 25 storeys independence House designed built by G. Cappa and Western house with 19 storeys, built by Cappa and D'alberto dominated the skyline of the Marina. [13]
The music of Nigeria includes many kinds of folk and popular music. Little of the country's music history prior to European contact has been preserved, although bronze carvings dating back to the 16th and 17th centuries have been found depicting musicians and their instruments. The country's most internationally renowned genres are Indigenous, Apala, Aurrebbe music, Rara music, Were music, Ogene, Fuji, Jùjú, Afrobeat, Afrobeats, Igbo highlife, Afro-juju, Waka, Igbo rap, Gospel,Nigerian pop and Yo-pop. Styles of folk music are related to the over 250 ethnic groups in the country, each with their own techniques, instruments, and songs. The largest ethnic groups are the Igbo, Hausa and Yoruba. Traditional music from Nigeria and throughout Africa is often functional; in other words, it is performed to mark a ritual such as the wedding or funeral and not to achieve artistic goals. Although some Nigerians, especially children and the elderly, play instruments for their own amusement, solo performance is otherwise rare. Music is closely linked to agriculture, and there are restrictions on, for example, which instruments can be played during different parts of the planting season.
Sudano-Sahelian architecture refers to a range of similar indigenous architectural styles common to the African peoples of the Sahel and Sudanian grassland (geographical) regions of West Africa, south of the Sahara, but north of the fertile forest regions of the coast.
The impluvium is a water-catchment pool system meant to capture rain-water flowing from the compluvium, or slanted roof. Often placed "inside", instead of "outside", a building, it is a notable feature in many architectural traditions.
Lagos Island is the principal and central Local Government Area (LGA) in Lagos, Nigeria. It was the capital of Lagos State until 1957. It is part of the Lagos Division. As of the preliminary 2006 Nigerian census, the LGA had a population of 209,437 within an area of just 8.7 km2. The LGA only covers the western half of Lagos Island; the eastern half is simply referred to as Lagos Island East LCDA.
The culture of Nigeria is shaped by Nigeria's multiple ethnic groups. The country has 527 languages, seven of which are extinct. Nigeria also has over 1,150 dialects and ethnic groups. The three largest ethnic groups are the Hausas that are predominantly in the north, the Yorubas who predominate in the southwest, and the Igbos in the southeast. There are many other ethnic groups with sizeable populations across the different parts of the country. The Kanuri people are located in the northeast part of Nigeria, the Tiv people are in the north central, and the Efik-Ibibio are in the south South. The Bini people are most frequent in the region between Yorubaland and Igboland.
Like other aspects of the culture of Africa, the architecture of Africa is exceptionally diverse. Throughout the history of Africa, Africans have developed their own local architectural traditions. In some cases, broader regional styles can be identified, such as the Sudano-Sahelian architecture of West Africa. A common theme in traditional African architecture is the use of fractal scaling: small parts of the structure tend to look similar to larger parts, such as a circular village made of circular houses.
The history of the territories which since ca. 1900 have been known under the name of Nigeria during the pre-colonial period was dominated by several powerful West African kingdoms or empires, such as the Oyo Empire and the Islamic Kanem-Bornu Empire in the northeast, and the Igbo kingdom of Onitsha in the southeast and various Hausa-Fulani kingdoms.
The Hausa are a native ethnic group in West Africa. They speak the Hausa language, which is the second most spoken language after Arabic in the Afro-Asiatic language family. The Hausa are a culturally homogeneous people based primarily in the Sahelian and the sparse savanna areas of southern Niger and northern Nigeria respectively, numbering around 86 million people, with significant populations in Benin, Cameroon, Ivory Coast, Chad, Central African Republic, Togo, Ghana, as well as smaller populations in Sudan, Eritrea, Equatorial Guinea, Gabon, Senegal, Gambia. Predominantly Hausa-speaking communities are scattered throughout West Africa and on the traditional Hajj route north and east traversing the Sahara, with an especially large population in and around the town of Agadez. Other Hausa have also moved to large coastal cities in the region such as Lagos, Port Harcourt, Accra, Abidjan, Banjul and Cotonou as well as to parts of North Africa such as Libya over the course of the last 500 years. The Hausa traditionally live in small villages as well as in precolonial towns and cities where they grow crops, raise livestock including cattle as well as engage in trade, both local and long distance across Africa. They speak the Hausa language, an Afro-Asiatic language of the Chadic group. The Hausa aristocracy had historically developed an equestrian based culture. Still a status symbol of the traditional nobility in Hausa society, the horse still features in the Eid day celebrations, known as Ranar Sallah. Daura is the cultural center of the Hausa people. The town predates all the other major Hausa towns in tradition and culture.
Nigerians or the Nigerian people are citizens of Nigeria or people with ancestry from Nigeria. The name Nigeria was derived from the Niger River running through the country. This name was allegedly coined in the late 19th century by British journalist Flora Shaw, who later married Baron Frederick Lugard, a British colonial administrator. Nigeria is composed of various ethnic groups and cultures and the term Nigerian refers to a citizenship-based civic nationality. Nigerians are derived from over 250 ethno-linguistic groups. Though there are multiple ethnic groups in Nigeria, economic factors result in significant mobility of Nigerians of multiple ethnic and religious backgrounds to reside in territories in Nigeria that are outside their ethnic or religious background, resulting in the mixing of the various ethnic and religious groups, especially in Nigeria's cities. The English language is the lingua franca of Nigerians. Nigeria is divided roughly in half between Muslims, who live mostly in the north, and Christians, who live mostly in the south; indigenous religions, such as those native to the Igbo and Yoruba ethnicities, are in the minority.
Anti-Igbo sentiment encompasses a range of negative attitudes and feelings towards the Igbo people. The Igbo people make up all of south-eastern Nigeria and a part of South-South and Middle Belt Nigeria's geopolitical zones. Igbophobia is observable in critical and hostile behaviour such as political and religious discrimination and violence towards the Igbo.
Igbo culture are the customs, practices and traditions of the Igbo people of southeastern Nigeria. It consists of ancient practices as well as new concepts added into the Igbo culture either by cultural evolution or by outside influence. These customs and traditions include the Igbo people's visual art, music and dance forms, as well as their attire, cuisine and language dialects. Because of their various subgroups, the variety of their culture is heightened further.
Gidan Makama Museum Kano or Kano Museum is a museum in Kano, Nigeria. This building served as temporary palace of Sarakunan Hausa of Kano before the current palace Gidan Rumfa was constructed in the 15th century The museum has a significant collections of arts, crafts and items of historic interest related to the Kano area. Located in a 15th-century historical building, which is recognised as a National Monument by the Government of Nigeria. The museum is divided into 11 galleries, each with their own centre of focus. Galleries include the Zaure or the main entrance hall with displays of traditional materials, city walls and maps of Kano, the history of statehood, Kano in the 19th century, the Civil War, economy, industry and music.
Brazilians in Nigeria, Amaros or Agudas consist of the descendants of freed Afro-Brazilian slaves who left Brazil and settled in Benin, Togo and Nigeria. The term Brazilians in Nigeria can also otherwise refer to first generation expatriates from Brazil.
The Saro, or Nigerian Creoles of the 19th and early 20th centuries, were Africans that were emancipated and initially resettled in Freetown, Sierra Leone by the Royal Navy, which, with the West Africa Squadron, enforced the abolition of the international slave trade after the British Parliament passed the Slave Trade Act 1807. Those freedmen who migrated back to Nigeria from Sierra Leone, over several generations starting from the 1830s, became known locally as Saro(elided form of Sierra Leone, from the Yoruba sàró). Consequently, the Saro are culturally descended from Sierra Leone Creoles, with ancestral roots to the Yoruba people of Nigeria.
The architecture of Lagos is an eclectic mix of different types, styles and periods. Buildings range from traditional vernacular architecture to tropical modern architecture or a mixture. The oldest European-styled buildings date back to the 17th century. Elements of Portuguese architecture introduced by returnee ex-slaves from Brazil and the Caribbean, although present all over the city, predominates in places like: Lagos Island, Surulere and Yaba Municipalities. Colonial-styled architecture flourished during the Lagos Colony. The Lagos skyline is a mixture of modern high rise buildings, skyscrapers, dilapidated buildings and slums. Lagos has the tallest skyline in Nigeria. Skyscraper construction commenced in the 1960s. Several office and mixed-use buildings have been built by international developers and private equity firms. Modern buildings and structures have been a continuous development until date.
Alan Vaughan-Richards (1925–1989) was a British-Nigerian architect who was active in the post-colonial architecture industry of Nigeria. He engaged architects on the potential influence of African forms in architectural design through publication of the journal West Africa Builder and Architect.
Hausa architecture is the architecture of the Hausa people of Northern Nigeria and Niger. Hausa architectural forms include mosques, walls, common compounds, and gates. Hausa traditional architecture is an integral part of how Hausa people construct a sense of interrelatedness with their physical environment. The architectural program used in this society is one disciplined by Islam and results in a highly organized spatial structure which is used to express features of Hausa culture.
Yoruba architecture describes the architectural styles of the Yoruba people of West Africa, dating back to approximately the 8th century. and lasted up to and beyond the colonial period beginning in the 19th century CE.
Igbo Architecture are architectural styles developed by the Igbo people. Igbo architecture particularly in the pre-colonial era, was deeply rooted in the culture, environment, and available local resources. While there might be variations based on different communities and regions within the Igbo territory, here are some detailed characteristics of traditional or pre-colonial Igbo architecture.
The colonization of the West African region that lies across the Niger took place between the mid 19th century to 1960 when Nigeria became recognized as an independent nation. This systemic invasion introduced new social, economic, and political structures that significantly altered Indigenous notions of gender fluidity and gender roles. The imposition of Western ideologies and patriarchal systems impacted the pre-existing gender dynamics, leading to shifts in power relations, societal expectations, and individual identities and expressions, becoming a complex interplay between colonial influence and Indigenous cultural practices. European colonial powers introduced legal frameworks that often reinforced patriarchal structures and diminished the recognition of Indigenous practices that embraced gender diversity. The imposition of Western legal systems had lasting consequences, influencing inheritance laws, property rights, and marital practices. This not only marginalized women within the legal framework but also eroded the traditional roles of certain societies where women held significant economic and political power. The juxtaposition of colonial legal norms with Indigenous customs created tension and reshaped the social fabric, contributing to the evolving landscape of gender roles and fluidity in Nigerian cultures. This impact of colonial legal systems and educational structures interacted with the diverse cultural landscapes of Nigeria, affecting communities in distinct ways. The consequences of colonial impositions on legal frameworks and educational curricula were filtered through the lenses of diverse cultural contexts, shaping unique challenges and opportunities for different ethnic groups.
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