Abstract
Of all the varied attempts to capture the meaning of the term ‘constitution’, it seems that the effort of Prof. O. Hood Phillips is the more far-reaching. According to the learned writer,1 a constitution can be construed in the abstract and in the concrete. For him, a constitution in the abstract is the system of laws, customs and conventions that define the composition and powers of organs of the state and regulate the relations of the various state organs to one another and to the private citizen. A constitution in the concrete sense, on the other hand, is the document in which the most important laws of the country are authoritatively ordained. The position in Britain aptly illustrates Phillips’ notion of an abstract constitution. You will seek in vain if you search for a particular document embodying or which is entitled the ‘British Constitution’. Yet, it is undoubted that the British people have over the past centuries held steadfastly to some documents, statutes, legislations, etc, as fundamental to the British Union.2 It is in this context that one can suppose that a constitution is not merely the whole collection of rules, legal and non-legal, but a selection of them, which have usually been embodied in one document or a few closely related documents. Constitutions have been classified into different types even before the term gained ascendancy in the modern sense.3 In this paper; our concern is with the qualitative classification of a constitution as autochthonous; by which we mean a homegrown constitution.4 We shall examine this constitutional model in the context of Nigeria’s experience in constitutional evolution. We shall trace this evolution with special emphasis on the period 1960 till date. Our aim is to draw attention to the imperative of an autochthonous constitution in Nigeria.