DEPARTMENT OF HISTORY AND INTERNATIONAL STUDIES

Women trafficking has long been a serious challenge in Benin City, where many vulnerable women were historically exploited through illegal trafficking networks for years. The city is known as a hotspot for women being trafficked under false promises 1. It would appear that the pain and suffering caused by trafficking deeply affected not just the women involved but also their families and the wider community. However, a complex dynamic emerged that while victims suffered immense physical and psychological harm, their families back home often appeared to benefit from the financial outcomes of their exploitation. This is evident in the remittances sent back to Benin City, which have contributed to the construction of new and modern buildings and other visible improvements in family welfare, creating a paradoxical situation where exploitation abroad fuels economic gains at home, as evident in the works of Ohonba & Agbontaen-Eghafona These remittances, while providing financial support, often mask the human cost of trafficking, complicating community perceptions and reintegration efforts for survivors.

The Economic Community of West African States (ECOWAS), originally conceived as a regional economic integration body, has increasingly evolved into a multifaceted political actor, particularly in the realm of peace and security. In light of the recent surge in military coups across West Africa including those in Mali (2020, 2021), Guinea (2021), Burkina Faso (2022), and Niger (2023). ECOWAS’s role has expanded and come under greater scrutiny. This new reality demands a conceptual redefinition of ECOWAS: not only as a vehicle for economic cooperation, but as a regional guardian of democracy, constitutional governance, and political stability¹. ECOWAS’s response mechanisms are rooted in several key legal instruments. Notably, the Protocol Relating to the Mechanism for Conflict Prevention, Management, Resolution, Peacekeeping and Security (1999) and the Supplementary Protocol on Democracy and Good Governance (2001) provide the foundation for its stance against unconstitutional changes of government². These frameworks authorize ECOWAS to take collective action against member states where constitutional order is disrupted ranging from diplomatic sanctions and economic embargoes, to suspension of membership and military intervention threats³

This study is designed to give an explicit elaboration of the ethnographic background, women role played in conflict resolution, social economic foundation and traditional system contributing to the community of when Okada region local government of Edo state. The study shall begin with a proper introduction of the people of Uhen communities and traces of its origin in the ancient Benin Kingdom in history. The study underscores the law and customs of Uhen people backed up with that of the general traditions of Bini people, in the areas of family and marriages, social groups and along the rest of body research in the rest chapter, a self-report questionnaire based on oral
evidence are designed to be used in the study which is adopted in such sensitive area concerning the role played by women in conflict resolution socially within family unit and with conclusion to finalize the documented research.

This research study examined the market women association and trading activities
in Benin city Benin was known to the Europeans as early as the second half of the
fifteenth century. It remained independent until the punitive expedition of 1897. Through early trading contacts with various European nations, the stiff resistance to later European encroachment, and through the discovery of the exquisite pieces
of artwork, Benin art became widely known throughout the world. The development
of markets in Benin has involved a transition from traditional, informal system to
more formal and organized structures. While traditional markets remain important, there has been a transformation for greater efficiency and integration with the broader economy, including the use of technology. Benin has a rich history of vibrant traditional markets such as Oba Market and New Benin Market, Ediaken Market, which are crucial for local trade and supply.Women are known to be large economic participators in Markets majorly as traders. In Nigeria this setting has being since the precolonial times. This role has been evident in different markets around the world and Nigeria is included. Such market includes different market in Benin city Oliha market, Oba market, Sant

The study utilizes a qualitative historical approach, drawing on oral traditions, ethnographic data, and secondary historical sources. The findings reveal that the pre-colonial Ibesikpo woman enjoyed a high degree of autonomy and institutionalized authority that was later disrupted by colonial administrative structures. This research concludes that understanding the historical roles of these women is essential for contemporary gender-inclusive development policies in Akwa Ibom State, as it highlights a precedent of female leadership and economic independence that predates modern Western influence.

Scripture Union (SU) is widely recognized for its evangelistic mission in Nigeria, yet its influence extends far beyond the spiritual realm. In southeastern Nigeria, the organization has played a vital role in social and economic development through initiatives in education, healthcare, community building, and empowerment. While existing studies often emphasize SU’s religious dimension, this research highlights its broader contributions, revealing how the movement has shaped communities in tangible and transformative ways. The study also traces SU’s growth and expansion in southeastern Nigeria, focusing on its transition from a missionary-led movement to an indigenized body that adapted its mission to local needs and realities. Through its diverse activities, SU has addressed pressing social challenges in the region. The organization’s educational efforts—such as literacy programs, mentorship for young people, and school outreach—have expanded access to learning and personal growth. Its healthcare interventions, including public health awareness, counseling, and welfare support, have improved community well-being and strengthened families. Moreover, SU has been a moral and social force, fostering community cohesion, promoting ethical values, and advocating for social justice. These initiatives have not only met practical needs but have also reinforced a sense of shared responsibility and moral renewal within southeastern communities. Beyond its social programs, SU has significantly advanced economic empowerment by promoting self-reliance and entrepreneurship. Through vocational training, cooperative societies, and skill development initiatives, it has provided meaningful livelihood opportunities, especially for youth and marginalized groups. These efforts have reduced dependency, enhanced productivity, and contributed to local economic stability. Drawing from archival materials, interviews, and historical records such as Plumbline Magazine, this study reveals that SU’s enduring impact goes beyond evangelism. Its faith-driven approach to development demonstrates that religious organizations can serve as critical agents of transformation in contexts where government support is limited, leaving a lasting legacy on individuals and communities across southeastern Nigeria.

This study examines the phenomenon of xenophobic violence in post-apartheid South Africa and its implications for South Africa–Nigeria relations between 2008 and 2021. Since the end of apartheid in 1994, South Africa has emerged as a leading economy and democratic model in Africa; however, it has also experienced recurring waves of xenophobic attacks, particularly against African migrants such as Nigerians. These violent episodes, notably in 2008, 2015, 2017, and 2019, have been driven by deep-rooted socio-economic challenges including unemployment, poverty, inequality, and perceptions that foreign nationals are responsible for local hardships.

The study explores the underlying causes and manifestations of xenophobia, highlighting how political rhetoric, economic frustrations, and social exclusion have fueled hostility toward foreign nationals. It further analyzes the responses of both the South African and Nigerian governments, including diplomatic protests, evacuations, and policy engagements, as well as the role of regional bodies in addressing the crisis. The research also assesses the broader implications of xenophobic violence on bilateral relations, regional integration, and pan-African solidarity.

Findings indicate that recurring xenophobic violence has significantly strained diplomatic ties between the two countries, undermined mutual trust, and posed challenges to Africa’s integration agenda. The study concludes that addressing xenophobia requires comprehensive strategies focused on inclusive governance, economic reform, public education, and strengthened bilateral and regional cooperation. Ultimately, fostering sustainable peace and unity in Africa depends on tackling the structural drivers of xenophobia and reinforcing commitments to shared continental values.

Insecurity in Nigeria has reached an alarming proportion affecting various facets of our national life. Lives are lost on daily basis, population depleted, businesses on the ropes, investments are nose-diving, multinational companies shutting down and vacating the country, unemployment soaring and the populace in fears. Clearly, insecurity poses a threat to governance and economic growth in Nigeria. Nigeria has experienced certain level of insecurity right from independence in 1960, however, the level of insecurity in Nigeria has increased drastically over the years, since the exit of the military from the political scene and the enthronement of democracy in Nigeria about twenty-four years ago, Nigeria has witnessed an unparalleled security challenges that have put Nigerians and foreigners on their toes. More particularly, since 2007, the state of insecurity in the country has assumed an alarming dimension as a result of the activities of different elements. Such activities include militancy in the South-South region, kidnapping in the South-East, violent armed robbery, political assassination, ritual killings and more recently, suicide bombings in some parts of the Northern region especially North- East.1 Other recent insecurity challenges includes: cyber-crimes, attacks by unknown gunmen, banditry, kidnapping, Herders-Farmers clashes, COVID-19 pandemic etc.

This study examines the socioeconomic development of the Oron people in Akwa Ibom State between 1920 and 1980. It explores the historical background of the Oron, including their origins, migration narratives, and settlement patterns, with particular attention to oral traditions and indigenous perspectives. The research analyzes the impact of colonial rule, missionary activities, and emerging economic structures on the transformation of Oron society during the period under review. The study further investigates key aspects of socioeconomic change, such as trade, agriculture, education, and political organization, highlighting how internal dynamics and external influences shaped development outcomes. Using a combination of historical methodology, oral interviews, and secondary sources, the research provides a comprehensive understanding of continuity and change within Oron society. Findings reveal that while colonial intervention introduced new economic opportunities and administrative systems, it also disrupted traditional institutions and patterns of production. Nevertheless, the Oron people demonstrated resilience by adapting to these changes and integrating new systems into their existing cultural framework. The study contributes to the broader discourse on African socioeconomic history by emphasizing the importance of local agency, oral tradition, and indigenous knowledge in understanding community development. It concludes that the period from 1920 to 1980 was pivotal in shaping the modern socioeconomic structure of the Oron people.

The apprenticeship system in Igbo land is a unique and ancient systemof education and socialization, which has been in existence for centuries. The system, which is known as "Otundi Igbo" in the Igbo language, has played a vital role in the social, economic, and cultural
development of the Igbo people. This paper will focus on the history of the apprenticeshipsystem in Igbo land, with a case study of Onitsha between 1970 and 2015.1
The Igbo people are one of the major ethnic groups in Nigeria, with a population of about 40 million people. They are known for their entrepreneurial spirit and their strong sense of community. The apprenticeship system is a traditional way of learning and practising a tradeor craft, and it is an integral part of Igbo culture. The system involves a young person (usually a male) being taken under the wing of an experienced artisan or businessman, known as the "master," for a period of training and practical work. The apprentice lives with the master andlearns the trade or craft through observation, practice, and guidance