THE OGORI PEOPLE OF KOGI STATE

OGORI-MAGONGO LOCAL GOVERNMENT AREA

OGORI

Ogori is a peculiar ethnic minority that has played and continues to play significant roles in all aspects of human and national development. One of the prominent geographical features in Ogori is a chain of hills running east-west connecting Ogori and magongo.

Ogori people whos local name is OKO.

The commonly accepted position on the history of ogori is that the community is birthed by the descendants of AKINBUYI, a prince of the ILE IFE, the cradle of the Yoruba race who Migrated to the environment where the community is presently situated.

The emergence of ogori descendants’ Union have been fulfilling in the role of unifying and in promoting developmental activities corporately and through individual members.

These organisations have helped over the years in sustaining the cultural heritage of their communities like the coming of age ceremony known as OVIA OSESE and its accompanying festivals which have become tourist attractions in ogori.

The Ovia Osese is a way of extolling and sustains the virtues of a womanhood of the people of ogori.

That of males are of two sorts namely, EKON MO ORIRE and the AKARA OSI SORE, which is basically a display of skills on how to fry akara balls with very little materials. Both activities of the males are to test their dexterity and intelligence.

A lot can be said about the uniqueness of Ogori people, it will be unfair not to mention their flair for educations. This is the land of professors, doctors and academics to name a few.

Fill free to visit when in the area and most especially during the OVIA OSESE. You will be happy you came.

Oludo from Ile-Ife is the first settler in Magongo about 500 years ago. The town derived its name from Unagogo,one of the son of Oludo. After then the Land started to grow bigger and bigger. Magongo is well known to be the town that accepts visitors. And God keeps blessing us with great leders.

Magongo Community in Kogi State of Nigeria is on geographical Coordinates:7°29'N 6°13'E. Occupying land mass of about 30sq mile. The population size of 1996 census of the federal republic of Nigeria put the population figure of the local government at about 39,000.

Our culture is very rich among which are the famous Owiya Osese. 

The paramount ruler is Olumagongo of Magongo. important High and Lesser Chiefs are known as Ekekaro and Otaru in Magongo respectively. The music dance include eregba, okeni, igo,ishoko and more importantly iyaresen while the festivals include igilofifi,ikpen,eya ojija.

Origin and Migrations of the Ogori People of The Niger/Benue Confluence Area 

Ogori people are a sub ethnic group today found in the North central part of Kogi State with a projected population of about sixty-thousand (60,000).

Ogori is said to have a history that span up to about 700 hundred years. The origin of the people of Ogori is thus tied to the waves of migration of the Yoruba. The people traced their origin to Ile-Ife, the Yoruba ancestral home. According to oral tradition, the people of Ogori arrived their present location through series of migration from Ile-Ife having settled intermittently in places like Ilesha, owo, Benin, Idoma land and Ajaokuta before their present location (Akerejola 1970). 

The people of Ogori haven settled in Idomaland were said to have proceeded in their migration passing through Igalaland into Aboko (Ajaokuta) and Egori districts to Igbirra Pete, Ipesi Ate and Okejebu till their final arrival in the present area where they are now found. A section of Ogori was said to have separated in Ajaokuta (Aboko) and proceeded to Gobbo, Mozun and Toto areas of Nassarawa via Niger and Benue confluence and later to Kakanda where another Ogori settlement exists till this day (Osheidu 1980). According to oral tradition and written sources, Ogori in their migratory era consisted of many clans, many of which have been consumed by the larger ones. These clans are said to be Adu’bane, Oso’bane, Okibo, Arigo, Ogbegbe, Oturu, Egewu, Okpowo and Eni. Some of these clans later separated to establish their own settlements in different places. The Okpoowo, Oturu and Ogbegbe clans are now found in Magongo, about 3 kilometres to Ogori. Some others separated to settle with their counterparts from Ile-Ife, in places like the present Makeke, Bekuma, Oja and Ososo all in present Edo State (Holgate 1950). 

Ogori people see themselves as a descendant of Oduduwa from Ile-Ife who had contact with many other groups in their migrations. They justify this claim in many ways. For instance, in Ogori, the farewell song when a bride is being accompanied to the groom’s home depicts an Ile-Ife origin “Osimire Memek’Ado O Osimire” meaning Oh! Osimire, having bidden farewell to you, home to which there is no return, I am now in Ado (Benin). Osimire is said to be a river at Ile-Ife which the ancestors of Ogori were said to have crossed during their migration from Ile-Ife. Equally, the observance of some festivals in Ogori are identical with those of some parts of Yoruba and Benin. For example, the coronation ceremony of an ‘Oya’ title in Ogori corresponds with that of Benin.

Ogori Ovia-Osese festival is also similar with a festival called Igogo in Owo and Evieme festival in Ozalla, Edo State. Ogori type tribal marks are also similar to those of Yoruba and the Benin variety. Oduro (waiters) in Yoruba palaces also correspond with waiters in Ogori palace (Osheidu, 1980). Furthermore, in Ogori Royal palace are kept beaded crowns, the Ogoloko swords and other regalia dating to the seventh century which correspond with those found in Yoruba land (Oyedele 1982). In fact, the Oni of Ife, Oba Adesoji Aderemi in 1979 confirmed that the Ogori crown is of Ife Origin but of the Benin pattern. Another evidence of the claim of Yoruba origin is the easy adoption of Yoruba names, customs and language by Ogori people. The Ogori speak Yoruba as a second language. Also the name Oduduwa “the father of all Yoruba” has a native name in Ogori known as Odudurudu. As such the people like the Yoruba, regard Oduduwa as their ancestor.

Notwithstanding the similarities between some aspects of Ogori culture and that of the Yoruba, instead of claiming Yoruba origin, it is more plausible to infer a cultural contact between the people and the Yoruba in the past. According to Edahson (1981), the more plausible explanation for the cultural similarity between Ogori and Yoruba, is that Ogori, Ife and Edo could have had some political, social and cultural relationships in the past. And as such the myth that Ile-Ife is the centre of creation permeated Ogori, hence, like other groups, claim Ile-Ife as their home of origin. It is possible that the Ogori like most African people decided to claim descent from Ile-Ife in their bid to give themselves a more prestigious identity and recognition. 

Ogori is a confederation of Adu’bane, Osho’bane, Okibo and Eni clans. The Adu’bane, Osho’bane and Okibo are collectively known as ONU. The Onus were said to be the earliest arrival to the present Ogoriland, and they first settled in a place called Onumoba (Imoru, Pers. Comm. 2003). The Eni clan was said to be a later arrival to the area in search of their claimed lost brothers (the ONUS) who were said to have missed their way home in a hunting expedition (Akerejola 1970). The geography of the area must have influenced the choice of the area for settlement by the people of Ogori given the security situation at the time of their movement around the Niger/Benue confluence. Ogoriland is located in a valley enclosed by hills, these hills provided protection against external invasion. Ogori as a settlement became established through several waves of migration of people to the area. The different groups in the course of migrations settled in various places such as Ilesha, Owo, Idomaland and Ajaokuta area before their final arrival to the present location.

MAGONGO (CURLED FROM: A BRIEF HISTORY OF MAGONGO BY CHIEF A.O.F. ALAO)

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THE HISTORY OF EBIRA (ITOPA ANE EBIRA)

Ane Ebira, we are an ethno-linguistic group in Nigeria. Many of us are from Kogi State, Kwara State, Nasarawa State, Federal Capital Territory, Abuja, and Edo State. Okene is said to be our administrative centre, the Ebira-speaking people in Kogi state, are not far from the Niger-Benue confluence.
Origin of the Ebiras
An elder beats the Agidibo to salute the spirits (Photo by EbiraView) Ebira Tao is the largest of the several Ebira groups found in about 8 states of Nigeria including the Federal Capital Territory (FCT). Our sister groups are Ebira Koto and Ebira Mozum (Kogi state), Ebira Panda, Ebira Oje/Toto (Nassarawa state), Ebira Etuno (Edo state), Ebira Agatu (Benue state) Ebira Oloko (Ondo/Oyo/Osun states). The history of our origin were those compiled from Attah Omadivi and other Ebiran Clan Heads by the British colonial administrators in early 20th century. Our elders, through oral tradition, trace our descent to Wukari (in the present Taraba state) where we were an integral part of the Kwararafa confederation. In about 1680 AD, our ancestors (along with the Idoma and Igala) migrated out of Wukari over a chieftaincy dispute. Our people later split into various groups and settled in different locations between 1680 and 1750 AD. We Ebira Tao first sojourned with the Igalas at Idah but later crossed the River Niger and settled at Ebira Opete located in the vicinity of Upake in Ajaokuta LGA.
Our 'father' of Ebira Tao who led us to this premier settlement in Ebiraland was Itaazi. Itaazi had five (5) sons who all later migrated from Ebira Opete and were the founders of the various districts in Ebiraland. The children and the districts they founded are Adaviruku/Ohizi (Adavi), Ododo (Okehi), Obaji (Eyika), Uga (Okengwe) and Ochuga/Onotu (Ihima). His daughter named Ohunene settled in Eganyi district. Members of the various clans in Ebiraland are descendants of the children of Itaazi. Ohizi had five children who are progenitors of the five traditional Adavi clans named after them. These are upopo-uvete (Apasi), Uka, Idu (Aniku), Adeyika and Uhwami. A migrant group from Eganyi known as Ezi-Onogu clan is also found in Adavi. The sons of Ododo who are the ancestors of Okehi clans were Okovi Oviri and Enwgukonyai. Obaji the founder of Eika had ten children named Ohiaga, Iyewe, Avassa, Ehemi, Anchi, Epoto, Egiri, Ubobo, Ogu and Eyire. Uga of Okengwe had two sons whose children constitute the present Okovi and Agada group of clans. Due to a sizeable concentration of other Ebira clans in Okengwe district, they formed a socio-political coalition known as Ada-ehi. Ochuga had six children and their descendants make up the six clans in Ihima. These are Emani, Oha/Idu, Ohueta, Ure, Ohongwa and Odumi. The seventh clan is Akuta who migrated from Okengwe. Though Itaazi's daughter named Ohunene was the founder of Eganyi, not all the clans there are descended from her. Eganyi clans are Ede, Esugu, Eheda, Ogu, Onoko, Idu, Anavapa and Ogodo. The Aningere who are skilled craftsmen are found in all districts. They are, however, more concentrated in Okengwe and Adavi districts.
We constitutes one of the ethnic groups in the Middle Belt zone of Nigeria. But, however, did not evolve a centralized form of leadership until the advent of the British colonial authorities, which brought together the various Ebira clans under the leadership of Attah Omadivi in 1902. therefore, the year 1902 marked the evolution of a monarchical form of administration and the gradual development of central administration in Ebiraland.
Location and size of the Ebira community
Ebiraland is a small hilly inland area that stretches roughly for twenty three kilometres west of the Niger at Ajaokuta and thirty two kilometers southwest of the Niger-Benue confluence. The range of hills occasionally rises to six hundred and sixty seven metres above sea level. Ebiraland, the home of Ebira Tao, is in the central senatorial District of Kogi state. It has a landmass of 3,426 km2. The 1991 national census puts the population of the area 722,032. Another national head count was undertaken in 2006. The provisional figure of 884,396 released by the National Population Commission (NPC) is being disputed. It is distributed as follows: Okene LGA (320,260), Adavi LGA (202,194), Okehi LGA (199,999), Ajaokuta LGA (122,321) and Ogori Magongo LGA (39,622). Our communities which started as tiny villages have joined together as near towns, gradually and progressively expanding towards one
another with Okene as a city in modern times. Ebiraland thus presents an aerial view of one huge near urban settlement with intervening barriers. 
Our Culture and Administration
We are republican by nature, outspoken and very hard working. Farming and cloth-weaving are occupations for which Ebiras are well known. we are presently spread in five Local Government Areas of Kogi state namely: Adavi, Okene, Okehi, Ajaokuta and Ogori-magongo. A sizeable number is of our people are found in Lokoja Local Government Area, Ondo, Ogun, and Oyo states. Our paramount ruler is called Ohinoyi of Ebiraland. The Pre-Colonial Ebira community was essentially segmentary. It consisted of five principal clans among several others, namely, Okengwe, Eika, Okehi, Adavi, and Ihima. The respective priests (heads) of these clans were known as Ohindase, Adeika, Ohiomahi, Asema and Obonbanyi. Each clan was selfgoverning and did not regard any other as superior to it. 
Significantly, the clan was the main unit of political organization. The post of the clan head was normally conferred on the oldest living male member of the clan. His religious duties and disciplinary powers were, however, limited to his own family. His political influence was quite small and although he presided over the meetings of his clan, his judgement was determined largely by the consensus of opinion of the elders. The administration of all the clan heads constituting a community in Ebiraland lay in the hands of the elders, influential individuals and the chief priest (Ohinoyi).
Economically, the clan head held in trust for the clan, part of the income from all the clan lands, such as the produce from palm oil and locust bean trees,during the pre-colonial period. Also, the leg of whatever game that was killed was given to him, which he shared with the kindred heads.We so much cherish our traditional festivities in spite of the infiltration of some negative tendencies in recent times.
Our people were used to coming together in the face of crisis. Thus, in moments of war, we come together as a united front to ward off the incursion of the enemy. Indeed, our people have built strong confidence inour warfare and ‘superior’ weapons – bows and arrows. The invasion of Ebira country by the Nupe (1865-1900) did not make them doubt our military superiority. Our Nupe invaders were successfully resisted by our people under our amiable warrior leader who later became Attah Omadivi. The Nupe invasion was organized in the form of raids for slaves. But the our people were soon to realize that our warfare and ‘superior’ weapons could not defend us against the British super superior weaponry in 1902.
In 1895, an outstation was placed at Kabba by the Royal Niger Company and a fort was built there by Captain Turner, an officer attached to the Niger Constabulary. On 1st January, 1900, Frederick Lugard took over the government of Northern Nigeria from the Royal Niger Company and hoisted the British flag at Lokoja. Kabba was formed into a province which included the Akoko, Kukuruku and Ebira countries, and was administered from Lokoja, which was also the headquarters of the protectorate of Northern Nigeria, with Sir William Wallace as its first Resident.
In 1902, a small military escort led by Mr. Malcom and Lt. F.F.W.Byng-Hall sent into Ebira country was seen by the our people as an incursion. They refused to meet with the British demand for the supply of food, seeing this as a direct insult on their persons. Mr. Malcom and his party, outnumbered, were attacked with arrows by the Ebira and escaped by a night march to Kabba, arriving the next day. The British soldiers used this as casus belli and marched on them with fire arms. The Ebira country was subjugated and pacified. The resident in Ebiraland described the result of the expedition asfollows: “The Ebira were no doubt severely punished during the expedition and I now find them very afraid of the whiteman”
With the defeat of our people, the British then imposed their rule on us, politically uniting the various clans by force. During the British occupation of our land, Agidi, one of the notable personalities among the Ebira, led an armed resistance against any form of British rule. In 1902, he and his men attacked the small British group led by Mr. Malcom, the political officer. Who barely escaped death. After this event, Ebiraland was declared a land of ‘savages’ and Mr Malcom ordered a detachment of the West African Frontier Force (WAFF) to sit among our people in order to ‘tame’ them.
In 1903, a punitive expedition under Major Marsh, Lieutenants Sparrenbarg, Moran, Byng-Hall, Gallway, Smith, Oldman and Captain Lewis, was organized to call Agidi to order and to establish permanent peace in Ebiraland. In this expedition, the British received the whole hearted cooperation of Omadivi, who was the representative of Ohindase Abogunde – the chief priest at the time. Omadivi, like Ohindase, was from the Okengwe clan.
Omadivi supplied vital information, most especially on how to capture Agidi who was his political rival. In fact, both Omadivi and Agidi were notable personalities or influential individuals in the Ebira of that time. While the former was loyal to the Chief priest, the latter was not. By 1904, Ebiraland was fully pacified and Mr. Morgan, the Resident of Kabba province, was able to say with confidence that the Ebira people now feared the ‘‘whiteman” and were at “peace with each other”. 

Our Cultural Festivals (Eche-Ozi Ete)
We have several annaul cultural festivals and among the prominent ones are 'Echane', 'Eche Ori' and 'Ekuechi'.
Eche-Ane
This is an annual masquerade festival celebrated in rotation from one district to the other in Ebiraland (between April–June). In the past, it was only during the period of the festival that betrothed girls were given away in marriage to their suitors. That is why the festival is called 'Eche-ane' (women festival). Ebira Masquerades or Mascots, though carried long canes, came out primarily to entertain people and received gifts in return. It is regrettable that this very popular and interesting festival has been bastardized and now a source of constant breach of peace. We want to use this media to enlighten our youth that a people without a culture is like a people without history, our traditional festivities if handled with humility and the necessary modernity could become a world class tourism that can take us to the world map of hospitality, hence improved Ebira economy, employment and influence word over. This we can not achieve except we shun violence within ourselves so that our name EBIRA shall come to bare fruit in heart of mankind. As we invite them to join in the celebration of our unmatchable heritage Ebira Kaneri.
Eche-Ori
We are farmers and farming is the pride of the Anebira economy, 'Eche Ori' is our new yam festival celebrated only in two districts of Ebiraland. These are Ihima and Eganyi. During the festival, traditional worshippers make sacrifices in the secret groove of 'Ori' (deity) high up in the mountain to show gratitude for its protection and provision of bounteous harvest. The worshipers carry long canes with which they whip one another in turns without anyone exhibiting any sign of pain. This is a mark of strength or manhood. Another important attraction of the festival is the delightful 'Echori' music in which female singers feature prominently. Only after this festival can one eat or sell new yams in our markets as it is a taboo to do so before the festival in Ihima and Eganyi.
Ekuechi (traditional night masquerade)
This is a night masquerade festival which marks the end of the Ebira calendar year and the beginning of a new one. Ododo is popularly acclaimed to be the initiator of this masquerade festival. The 'Akatapa' masquerade heralds the beginning of the festival often saying "Irayi ododo osi gu, Irayi akatapa osi gu eeeh! Osa yeeeh!" which means "the year of the Ododo has ended; the year of Akatapa has ended. Here is another year". The festival begins with a festival eve in which folk singers (omikede) perform to the delight of both men and women. The following day, the real festival in which masquerades sing and dance to entertain people from dusk to dawn takes place. It is restricted to men and few special women called onoku only so all and majority of our women stay indoors throughout the duration of the festival. All dead relatives are believed to return to earth on a visit this night, so, women prepare delicious 'Apapa' (bean read) and he-goat meat for the visitors. The women also, at times, leave monetary gifts with the men for the visiting dead relatives. Trust men, the meals and gifts are properly and neatly delivered to the beneficiaries who only the men have the privilege of seeing and interacting with, that night.
Traditional Marriage in Ebira Land
Ebira people, mostly living along the River Benue plain down and beyond the River Niger, are a tribe found in Kogi state in Okene, Okehi, Adavi and Ajaokuta local government areas and in some parts of Nassarawa, Plateau and Edo states.
The word Ebira means good behaviour when translated literally with ethics and hospitality as compliments. The unique features of the Ebira culture with its ethnic aestheticism, are appreciated most in the event of traditional marriages.
Victoria Mayaki sheds more light on this. When a man sees a lady he intends to marry, he discusses his intentions with her, who, if interested, tells him to bring his people to express his intentions to her parents.
In respect to the Ebira tradition, the man does not walk to the parents of the woman to disclose his intentions; his parents or elders mostly the women do this by going to the lady’s parents to introduce themselves and also to inform them of their reason for coming to the house.
After this is done, the parents of the lady then conduct a thorough investigation on the upbringing, background, family history and so on, of the intending groom to unravel any history of madness, terminal diseases or criminality in the man’s family. This is with a view to deciding whether or not to give their daughter’s hand in marriage to a family with a tainted reputation in the society.
After the research, if their findings are appreciable, an approval is given to the man to visit the bride-to- be from time to time to further get to know themselves properly.
A date is later picked for the formal introduction of both families and this is called “Ise Ewere” which literally means what has been in secret is now in the open. During the celebration, there is usually the presentation of gift items made by the family of the groom to the family of the bride.
The gift items usually include; about 42 tubers of yam, dried fish or bush meat, 10 liters of palm oil, a bag of salt, assorted wines and kola nut. The groom may also decide to present two wrappers to his would-be bride but this is optional.
On the day of introduction, it is not necessary that the man attends the occasion as his family members do the necessary things on his behalf. The bride’s family in turn, entertains the groom’s with food and drinks. The families interact with one another and formally introduce every member of both families.
After this is done, the date for traditional marriage is then fixed. The tubers of yam and other items brought are distributed to neighbours and members of the extended family no matter how small. Much significance is given to this to ask for their prayers for a happy marriage as well as to ensure the acknowledgement of the community that the lady now has someone she intends to get married to.
The amount to be collected as bride price is also agreed upon by the parents of the bride and it depends to a large extent, on the financial strength of the man. Apart from the bride price, there are other things like “ozemeiyi” that is “I am attracted to her” which a certain amount of money is attached to, and “otanuvogei” that is “joining hands together”. There is also “idoza” that is “farming price” paid to the bride’s family because Ebira people are predominantly farmers. In the olden days when every young man had to farm, the groom and his friends appoint a day to farm for the father of the bride but these days because most young men don’t farm any longer, they pay money instead.
On the day of the traditional marriage, women in the man’s family are seen singing and dancing carrying tubers of yams on their heads to the lady’s house. The singing and dancing continues at their arrival at the lady’s house where the ceremony kicks off. Other items to be taken are cans of palm oil, groundnut oil, dried fish, some clothing materials in some boxes, jewelries and other things for adornment of the lady.
The ceremony is usually colorful with display of dances by maiden groups mostly the bride’s friends and by women groups. A religious leader and the parents of the couple offer prayers for them to bless their marriage and a certificate is thereafter given to the couple by the religious leader to acknowledge their marriage.
The lady is thereafter, escorted by her friends and other women to her husband’s house with her belongings.
This article was copied from Wikipedia edited and modified and there is still room for further modification and referencing 
References
Oyikete Ebira, by S.S. Salami(edited by Isaac H. Jimoh).
The Evolution and Development of Central Administration in Ebiraland, 1920-1997. By Victor Osaro Edo
http://ebiraview.blogspot.com/2011/01/sketch-history-of-ebira-itopa-ebira.html
Ethnologue report on Ebira language
PanAfriL10n page on Ebira

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NIGERIA LANGUAGES

Map of Nigeria

According to Wikipedia "An ethnic group or ethnicity is a category of people who identify with each other based on common language, ancestral, social, cultural, or national experiences. Unlike most other social groups, ethnicity is primarily an inherited status. Membership of an ethnic group tends to be defined by a shared cultural heritage, ancestry, origin myth, history, homeland, language and/or dialect, symbolic systems such as religion, mythology and ritual, cuisine, dressing style, art, and physical appearance.
Nigeria as the Africa's most populous country, is composed of more than 250 ethnic groups; the major, most populous and politically influential are: Hausa and the Fulani 29%, Yoruba 21%, Igbo (Ibo) 18%, Ijaw 10%, Kanuri 4%, Ibibio 3.5%, Tiv 2.5%.
Below are the 370+ Ethnic Groups In Nigeria with their Locations - All you need to know about them;
THE DIFFERENT ETHNIC GROUPS IN NIGERIA
1 Abayon Cross River
2 Abua (Odual) Rivers
3 Achipa (Achipawa) Kebbi
4 Adim Cross River
5 Adun Cross River
6 Affade Yobe
7 Afizere Plateau
8 Afo Plateau
9 Agbo Cross River
10 Akaju-Ndem (Akajuk) Cross River
11 Akweya-Yachi Benue
12 Alago (Arago) Piateau
13 Amo Plateau
14 Anaguta Plateau
15 Anang Akwa lbom
16 Andoni [Akwa lbom, Rivers ]
17 Angas [ Bauchi, Jigawa, Plateau ]
18 Ankwei Plateau
19 Anyima Cross River
20 Attakar (ataka) Kaduna
21 Auyoka (Auyokawa) Jigawa
22 Awori[ Lagos, Ogun ]
23 Ayu Kaduna
24 Babur [Adamawa, Bomo, Taraba, Yobe ]
25 Bachama Adamawa
26 Bachere Cross River
27 Bada Plateau
28 Bade Yobe
29 Bahumono Cross River
30 Bakulung Taraba
31 Bali Taraba
32 Bambora (Bambarawa) Bauchi
33 Bambuko Taraba
34 Banda (Bandawa) Taraba
35 Banka (Bankalawa) Bauchi
36 Banso (Panso) Adamawa
37 Bara (Barawa) Bauchi
38 Barke Bauchi
39 Baruba (Barba) Niger
40 Bashiri (Bashirawa) Plateau
41 Bassa[ Kaduna, Kogi, Niger, Plateau ]
42 Batta Adamawa
43 Baushi Niger
44 Baya Adamawa
45 Bekwarra Cross River
46 Bele (Buli, Belewa) Bauchi
47 Betso (Bete) Taraba
48 Bette Cross River
49 Bilei Adamawa
50 Bille Adamawa
51 Bina (Binawa) Kaduna
52 Bini Edo
53 Birom Plateau
54 Bobua Taraba
55 Boki (Nki) Cross River
56 Bkkos Plateau
57 Boko (Bussawa, Bargawa) Niger
58 Bole (Bolewa) Bauchi, Yobe
59 Botlere Adamawa
60 Boma (Bomawa, Burmano) Bauchi
61 Bomboro Bauchi
62 Buduma Borno, Niger
63 Buji Plateau
64 Buli Bauchi
65 Bunu Kogi
66 Bura Adamawa, Borno
67 Burak Bauchi
68 Burma (Burmawa) Plateau
69 Buru Yobe
70 Buta (Butawa) Bauchi
71 Bwall Plateau
72 Bwatiye Adamawa
73 Bwazza Adamawa
74 Challa Plateau
75 Chama (Chamawa Fitilai) Bauchi
76 Chamba Taraba
77 Chamo Bauchi
78 Chibok (Chibbak) Yobe
79 Chinine Borno
80 Chip Plateau
81 Chokobo Plateau
82 Chukkol Taraba
83 Daba Adamawa
84 Dadiya Bauchi
85 Daka Adamawa
86 Dakarkari Niger, Kebbi
87 Danda (Dandawa) Kebbi
88 Dangsa Taraba
89 Daza (Dere, Derewa) Bauchi
90 Degema Rivers
91 Deno (Denawa) Bauchi
92 Dghwede Bomo
93 Diba Taraba
94 Doemak (Dumuk) Plateau
95 Ouguri Bauchi
96 Duka (Dukawa) Kebbi
97 Duma (Dumawa) Bauchi
98 Ebana (Ebani) Rivers
99 Ebirra (lgbirra) [Edo, Kogi, Ondo ]
100 Ebu Edo, Kogi
101 Efik Cross River
102 Egbema Rivers
103 Egede (lgedde) Benue
104 Eggon Plateau
105 Egun (Gu) [Lagos,Ogun ]
106 Ejagham Cross River
107 Ekajuk Cross River
108 Eket Akwa Ibom
109 Ekoi Cross River
110 Engenni (Ngene) Rivers
111 Epie Rivers
112 Esan (Ishan) Edo
113 Etche Rivers
114 Etolu (Etilo) Benue
115 Etsako Edo
116 Etung Cross River
117 Etuno Edo
118 Palli Adamawa
119 Fulani (Pulbe) [Bauchi, Borno, Jigawa , Kaduna, Kano, Katsina, Kebbi , Niger, Sokoto, Taraba, Yobe, etc. ]
120 Fyam (Fyem) Plateau
121 Fyer(Fer) Plateau
122 Ga’anda Adamawa
123 Gade Niger
124 Galambi Bauchi
125 Gamergu-Mulgwa Bomo
126 Qanawuri Plateau
127 Gavako Borno
128 Gbedde Kogi
129 Gengle Taraba
130 Geji Bauchi
131 Gera (Gere, Gerawa) Bauchi
132 Geruma (Gerumawa) Plateau
133 Geruma (Gerumawa) Bauchi
134 Gingwak Bauchi
135 Gira Adamawa
136 Gizigz Adamawa
137 Goernai Plateau
138 Gokana (Kana) Rivers
139 Gombi Adamawa
140 Gornun (Gmun) Taraba
141 Gonia Taraba
142 Gubi (Gubawa) Bauchi
143 Gude Adamawa
144 Gudu Adamawa
145 Gure Kaduna
146 Gurmana Niger
147 Gururntum Bauchi
148 Gusu Plateau
149 Gwa (Gurawa) Adamawa
150 Gwamba Adamawa
151 Gwandara Kaduna, Niger, Plateau
152 Gwari (Gbari) Kaduna, Niger, Plateau
153 Gwom Taraba
154 Gwoza (Waha) Bomo
155 Gyem Bauchi
156 Hausa [Bauchi, Borno, Jigawa, Kaduna,Kano, Kastina, Kebbi, Niger,Taraba, Sokoto, etc]
157 Higi (Hig) Borno, Adamawa
158 Holma Adamawa
159 Hona Adamawa
160 Ibeno Akwa lbom
161 Ibibio Akwa lbom
162 Ichen Adamawa
163 Idoma Benue, Taraba
164 Igalla Kogi
165 lgbo [Abia, Anambra, Benue, Delta, Ebonyi,Enugu, Imo, Rivers ]..Kogi,Akwa Ibom,Edo,Cross River, Bayelsa
166 ljumu Kogi
167 Ikorn Cross River
168 Irigwe Plateau
169 Isoko Delta
170 lsekiri (Itsekiri) Delta
171 lyala (lyalla) Cross River
172 lzondjo) Bayelsa, Delta, Ondo, Rivers
173 Jaba Kaduna
174 Jahuna (Jahunawa) Taraba
175 Jaku Bauchi
176 Jara (Jaar Jarawa Jarawa-Dutse) Bauchi
177 Jere (Jare, Jera, Jera, Jerawa) Bauchi, Plateau
178 Jero Taraba
179 Jibu Adamawa
180 Jidda-Abu Plateau
181 Jimbin (Jimbinawa) Bauchi
182 Jirai Adamawa
183 Jonjo (Jenjo) Taraba
184 Jukun Bauchi, Benue,Taraba, Plateau
185 Kaba(Kabawa) Taraba
186 Kadara Taraba
187 Kafanchan Kaduna
188 Kagoro Kaduna
189 Kaje (Kache) Kaduna
190 Kajuru (Kajurawa) Kaduna
191 Kaka Adamawa
192 Kamaku (Karnukawa) Kaduna, Kebbi, Niger
193 Kambari Kebbi, Niger
194 Kambu Adamawa
195 Kamo Bauchi
196 Kanakuru (Dera) Adamawa, Borno
197 Kanembu Bomo
198 Kanikon Kaduna
199 Kantana Plateau
200 Kanufi[ Kaduna, Adamawa, Bomo, Kano,Niger, Jigawa, Plateau, Taraba, Yobe ]
201 Karekare (Karaikarai) Bauchi, Yobe
202 Karimjo Taraba
203 Kariya Bauchi
204 Katab (Kataf) Kaduna
205 Kenern (Koenoem) Plateau
206 Kenton Taraba
207 Kiballo (Kiwollo) Kaduna
208 Kilba Adamawa
209 Kirfi (Kirfawa) Bauchi
210 Koma Taraba
211 Kona Taraba
212 Koro (Kwaro) Kaduna, Niger
213 Kubi (Kubawa) Bauchi
214 Kudachano (Kudawa) Bauchi
215 Kugama Taraba
216 Kulere (Kaler) Plateau
217 Kunini Taraba
218 Kurama Jigawa, Kaduna, Niger, Plateau
219 Kurdul Adamawa
220 Kushi Bauchi
221 Kuteb Taraba
222 Kutin Taraba
223 Kwalla Plateau
224 Kwami (Kwom) Bauchi
225 Kwanchi Taraba
226 Kwanka (Kwankwa) Bauchi, Plateau
227 Kwaro Plateau
228 Kwato Plateau
229 Kyenga (Kengawa) Sokoto
230 Laaru (Larawa) Niger
231 Lakka Adamawa
232 Lala Adamawa
233 Lama Taraba
234 Lamja Taraba
235 Lau Taraba
236 Ubbo Adamawa
237 Limono Bauchi, Plateau
238 Lopa (Lupa, Lopawa) Niger
239 Longuda (Lunguda) Adamawa, Bauchi
240 Mabo Plateau
241 Mada Kaduna, Plateau
242 Mama Plateau
243 Mambilla Adamawa
244 Manchok Kaduna
245 Mandara (Wandala) Bomo
246 Manga (Mangawa) Yobe
247 Margi (Marghi) Adamawa, Bomo
248 Matakarn Adamawa
249 Mbembe Cross River, Enugu
250 Mbol Adamawa
251 Mbube Cross River
252 Mbula Adamawa
253 Mbum Taraba
254 Memyang (Meryan) Plateau
255 Miango Plateau
256 Miligili (Migili) Plateau
257 Miya (Miyawa) Bauchi
258 Mobber Bomo
259 Montol Plateau
260 Moruwa (Moro’a, Morwa) Kaduna
261 Muchaila Adamawa
262 Mumuye Taraba
263 Mundang Adamawa
264 Munga (Mupang) Plateau
265 Mushere Plateau
266 Mwahavul (Mwaghavul) Plateau
267 Ndoro Taraba
268 Ngamo Bauchi, Yobe
269 Ngizim Yobe
270 Ngweshe (Ndhang.Ngoshe- Ndhang) Adamawa, Borno
271 Ningi (Ningawa) Bauchi
272 Ninzam (Ninzo) Kaduna, Plateau
273 Njayi Adamawa
274 Nkim Cross River
275 Nkum Cross River
276 Nokere (Nakere) Plateau
277 Nunku Kaduna, Plateau
278 Nupe Niger
279 Nyandang Taraba
280 Ododop Cross River
281 Ogori Kwara
282 Okobo (Okkobor) Akwa lbom
283 Okpamheri Edo
284 Olulumo Cross River
285 Oron Akwa lbom
286 Owan Edo
287 Owe Kwara
288 Oworo Kwara
289 Pa’a (Pa’awa Afawa) Bauchi
290 Pai Plateau
291 Panyam Taraba
292 Pero Bauchi
293 Pire Adamawa
294 Pkanzom Taraba
295 Poll Taraba
296 Polchi Habe Bauchi
297 Pongo (Pongu) Niger
298 Potopo Taraba
299 Pyapun (Piapung) Plateau
300 Qua Cross River
301 Rebina (Rebinawa) Bauchi
302 Reshe Kebbi, Niger
303 Rindire (Rendre) Plateau
304 Rishuwa Kaduna
305 Ron Piateau
306 Rubu Niger
307 Rukuba Plateau
308 Rumada Kaduna
309 Rumaya Kaduna
310 Sakbe Taraba
311 Sanga Bauchi
312 Sate Taraba
313 Saya (Sayawa Za’ar) Bauchi
314 Segidi (Sigidawa) Bauchi
315 Shanga (Shangawa) Sokoto
316 Shangawa (Shangau) Plateau
317 Shan-Shan Plateau

 318 Shira (Shirawa) Kano
319 Shomo Taraba
320 Shuwa Adamawa, Borno
321 Sikdi Plateau
322 Siri (Sirawa) Bauchi
323 Srubu (Surubu) Kaduna
324 Sukur Adamawa
325 Sura Plateau
326 Tangale Bauchi
327 Tarok Plateau, Taraba
328 Teme Adamawa
329 Tera (Terawa) Bauchi, Bomo
330 Teshena (Teshenawa) Kano
331 Tigon Adamawa
332 Tikar Taraba
333 Tiv Benue, Plateau, Taraba
334 Tula Bauchi
335 Tur Adamawa
336 Ufia Benue
337 Ukelle Cross River
338 Ukwani (Kwale) Delta
339 Uncinda Kaduna, Kebbi, Niger, Sokoto
340 Uneme (Ineme) Edo
341 Ura (Ula) Niger
342 Urhobo Delta
343 Utonkong Benue
344 Uyanga Cross River
345 Vemgo Adamawa
346 Verre Adamawa
347 Vommi Taraba
348 Wagga Adamawa
349 Waja Bauchi
350 Waka Taraba
351 Warja (Warja) Jigawa
352 Warji Bauchi
353 Wula Adamawa
354 Wurbo Adamawa
355 Wurkun Taraba
356 Yache Cross River
357 Yagba Kwara
358 Yakurr (Yako) Cross River
359 Yalla Benue
360 Yandang Taraba
361 Yergan (Yergum) Plateau
362 Yoruba [Kwara, Lagos, Ogun, Ondo, Oyo, Osun, Ekiti, Kogi ]
363 Yott Taraba
364 Yumu Niger
365 Yungur Adamawa
366 Yuom Plateau
367 Zabara Niger
368 Zaranda Bauchi
369 Zarma (Zarmawa) Kebbi
370 Zayam (Zeam) Bauchi
371 Zul (Zulawa) Bauchi

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A BRIEF HISTORY OF THE IGALA KINGDOM PART 3

An Igala Family with the Traditional Attire

The administration of the kingdom Soon after the Igala Jukun war, Attah Ayegba began the reorganization of his kingdom. He reorganized the central administration, the advisory council, palace and district administration.

a. The Prime Minister

Attah Ayegba re-appointed Omeppa: the Achadu his prime minster. This was because of his loyalty during the Igala Jukun war.

b. The royal councilors

Attah Ayegba created the offices of royal councilors. These offices are hereditary within Ayegba descendants. The most senior royal councilors include the following: Amana Attah, Ochai Attah, Makoji Attah, Odoma Attah, Egene Attah, Ohiemogbolo Attah, Ekpa Attah, Inalogu Attah, Odekina Attah and Omolobu Attah.

c. The Igalamela and state advisory council Attah Ayegba re-constituted the state advisory council made up of the Achadu; the prime minister, the senior royal councilors and the Igalamela chiefs. The advisory council was the link between the Attah and his subjects

d. The king makers

He also re-constituted a body known as the king-makers comprising the Achadu (prime ministers) as the chairman, the Igalamela chiefs. They had responsibility for the installation of the new Attah and the funeral rites of the deceased Attah.

e. The district Administration

Attah Ayegba Appointed his son and trustworthy relatives and followers as district heads. The district heads Attah Ayegba also decentralized authority, as it was not possible to administer the whole kingdom directly from Idah at his period.

f. Palace administration In the Attah’s court there were two groups of officials; the royal servants (Amedibo) and the Attah’s eunuchs (Amonoji) who were central in the administration of the palace. The head of the Amedibo was Ogbe. There are chiefs in their own right. These palace officials performed similar functions, they protected the Attah, helped in mobilizing the people to repair houses, the palace walls and carried messages to the districts and collected tributes for the Attah. They acted as intermediaries between the Attah and his chiefs as well as his subjects, protected the Attah’s treasures, royal robes and regalia. The eunuchs protected the Attah’s wives and performed rituals for the Attah. The titled eunuchs were exclusive officers and their head the Ogbe was an important judge in the kingdom, presiding over the Attah’s court with the obligation of informing the Attah about court proceedings.

g. Women chiefs

Attah Ayegba established some chieftaincy titles for women. There are titles reserved for women from Attah’s royal family (the Attah’s sisters). There are titles also reserved for the Attah’s wives. Iye Ogbaba and Iye Dadu Akuma Attah, Iye Okponokwu, Iyya Attah, Omiya Ina, Omiya Kekele (Omiakele).

The decline and fall of Igala kingdom Around the 18th century AD the Igala Kingdom was at the height of its frame and power around the middle of the 19th century, it began to decline and in January 1900, it finally lost independence and sovereignty. Two main factors contributed to this, internal weaknesses and external forces.

a. THE INTERNAL WEAKNESSES

i. The Size Of The Kingdom

The first internal weakness was the sheer size of the kingdom. As it grew in size, it became more difficult to keep the remote districts under proper control due to poor communications in those days.

ii. The constitution

Another internal weakness lay in the constitution. The Igala state was a loose state with the district heads in the northest exercising a kind of autonomy.

iii. The Break Up Of Igalamela

Another internal weakness was the removal of the Igalamela chiefs from state advisory council. Attah Ameh Ocheje accused the Igalamela chiefs of assassinating his predecessor Attah Ekelaga and replaced then with royal councilors. The Igalamela chiefs who had checked the activities of oppressive Attah’s could not exercise this function after their removal from the council.

iv. The Collapse Of The State Economy

Another internal factor which weakened the kingdom and led to its decline was the collapse of the slave economy as the slave trade was an important aspect of the state economy. The Igala people traded in slaves with Europeans. In 1841, Attah Ameh Ocheje signed the treaty on the abolition of the slave trade and so the kingdom could no longer openly trade in slaves. However the igala kingdom was lucky it had alternatives produce like palm produce. This trade however took a long time to develop.

b. THE EXTERNAL FACTORS

The external factors which led to the decline of the igala state were the Fulani Jihad and European interventions

i. The Fulani Jihad

The Fulani jihad launched in Sokoto in 1804 reached the confluence of the Niger and Benue by 1850. In 1853 Etsu Masaba of Nupe took Koton Karfe and Lokoja, then part of the Igala kingdom. The Igbira kingdom of Panda was also destroyed.

By 1854, the Fulani had become a real threat to the kingdom, the sourthern bank became flooded with refugees. They carried out sporadic raids in Ife district. The refugees, who crossed to the Igala kingdom, begged Attah Amaga to allow them stay in the area and he agreed. These refugees include Igbira Mozum, Bassa Nge, Bassa Komo, thereby introducing a new clement into the Igala kingdom namely minority groups.

ii. The European intervention

The European intervention came in the form of commercial firms eg the Royal Niger Company. The British government gave a royal charter to this company in 1886. The charter empowered the company to do business in the Niger Benue basin. The company’s area of influence stretched from Asaba, its headquarters, to Jebba in the river Niger and Ibi on the Benue river. The company opened trading posts at Idah, Itobe, Gbobe and Bagana. Unfortunately it made unfavourable regulations that ruined the economy of the local people. The Attah of Igala’s treasury was ruined.

iii. The Declaration of the Protectorates of Northern and Southern Nigeria

In 1900, the British government decided to take full responsibility for the territories acquired by the royal Niger company. In January 1900, British formerly assumed a protectorate over Northern and Southern Nigeria. With the death of Attah Amaga in February 1900, the independent sovereign state of Igala came to an end.

OPPOSITION TO FOREIGN RULE PRINCE AKWU AGAHIU, ATTAH OCHEJE ONOKPA, ADUKWU OKEKWU AND OTHERS

a. PRINCE AKWU AGAHIU

Prince Akwu Agahiu was the first son of the Attah Amaga who died in 1900. During his fathers reign, the royal Niger company controlled all the political and economic life of Igala people. Atta Amaga’s treasury was empty.

Prince Akwu Amaga had no alternative but to organize guerilla war fare against the European traders and the royal Nigeria company. He was a nationalist opposed to the European takeover of the political economic life of the people. He and his followers raided the royal Niger company’s stires at Idah several times and killed many European traders. He also organized guerrilla activities on the river Niger. The royal Niger Company reacted by bombarding Idah town twice between 1896 and 1900.

b. ATTA OCHEJE ONOKPA

Attah Ocheje was installed as the Attah Igala in 1901 under the supervision of British colonial officials. After his installation he refused to believe that his predecessor Attah Amaga had surrendered his sovereignty to the British Government. He also refused to accept that his kingdom could be partitioned into northern and southern divisions. He rejected a situation where he was not given any role in the administration of his kingdom.

Despite Attah Ocheje Onokpa being a nationalist he could not rally his people to fight the British administration. This was because the British administration succeeded in isolating him from his chiefs and subjects an accused him of conspiracy and acts capable of disturbing the peace in the area. As a result the colonial administration deposed him in 1903 and banished him to Asaba where he died.

c. ADUKWU OKEKWU

Another Igala nationalist who opposed foreign rule was Adukwu Okekwu. He and his followers reorganized guerilla war against the British colonial administration. In march, 1903 Adukwu Okekwu launched an attack on the assistant district commissioner for Idah Mr. Boyle and his escort of about twenty men. They were on their way from Idah to the Anambra river creek (the Afa-Obale area in Ibaji) through Alade when attacked. My Boyle and his escort escaped and returned to Idah. The acting High Commissioner Mr. Leslie Robyn directed that a small military expedition be sent to area. This military unit attacked Adukwu Okekwu’s stronghold in the forest and destroyed the village. He was captured and sent to Asaba for trial in the Supreme court of the Royal Niger Company and sentenced to detention or exile for ten years. He was exiled to old Calabar where he died. As a result of Adukwu Okekwu’s activities, military garrisons were established in Idah and Ogrugu.

d. OTHER NATIONALITIES IN IGALA KINGDOM

Other Igala nationalities who opposed foreign rule were Odoma Okolobade (a brother to Attah Ocheje Onokpa) Ujogo Onegote (Onu Egume) Inedu Obi (Onu Ankpa), Oguche Agi (Onu Ankpa) etc. These people were suppressed by military force.

9. Opposition to the partition of the Igala Kingdom

a. Attah Oguche Akpa, Prince Atabo Ijomi and Amanabo Ogili

In 1900, the Igala kingdom was partitioned into two. The southern section which comprised the present Ofu, Igalamela / Odolu, Idah and Ibaji local government areas were made part of Onitsha province of southern Nigeria. The Northern section which comprised the present Bassa, Dekina, Omala, Ankpa and Olamaboro Local government areas were made part of Bassa Province in Northern Nigeria.

Bassa province was divided into three administrative division:

i. Dekina division comprising: Bassa Komo, Dekina and Egume districts

ii. Ankpa division comprising: Abejukolo, Imane, Ankpa and ogugu districts

iii. Boju division comprising: Idoma, ojokwu and Agatu districts.

The colonial administration appointed alien district heads mainly Hausa to rule in the above districts. Idah the southern section of the kingdom was regarded by the government of southern Nigeria, as a district. A colonial high commissioner was appointed to rule it. Some historians were of the opinion that the Attah was just a powerful district head at that time.

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A BRIEF HISTORY OF THE IGALA KINGDOM PART 2

Image of an Ancient Attah 

The reigning Attah Igala at this period was called Aji Attah. He was a younger brother of Oba Esigie according to the traditions recorded by Mr. P. A Talbot, Mr. Talbot recorded that during the reign of Oba Esigie, the Igala are said to have been said to have been driven over to eastern side of the river Niger. Oba Esigie is also stated to have defeated his younger brother Aji Attah of Idah. It may be that the Idahs had been previously conquered and that the brother who had been put in charge rose against Oba Esigie.

During this war the Portuguese Christian Missionaries fought on the side of Oba Esigie. It was these missionaries who recorded the war. The Igala were defeated because the Portuguese Missionaries introduced gins and firearms. After the war, the Attah Igala secured his independence from the Oba of Benin, who now controlled the west bank of the Niger. Around this time the town of Agenebode was founded to secure the northern part of the Benin kingdom.

The Igala – Jukun war 17th century AD Between the Igala Benin war and the Igala Jukun war, there was a gap of more than one hundred and fifty years. It should be remembered that when Queen Ebulejonu established the Jukun dynasty at Idah, Igalas once again lost their independence and became a vassal to the Jukun king, the Aku Uka. Igalas continued to pay tribute to the Aku until the reign of Attah Ayegba Om’Idoko.

As soon as Ayegba OmaIdoko was installed as the Attah Igala, he refused to pay these tributes. The continued defiance of the authority of the Aku Uka of Wukari resulted in him sending a force to bring Attah Ayegba to task. When the Jukun soldiers arrived at Idah, fear and terror gripped all Idah people. A Muslim preacher advised Attah Ayegba to sacrifice to the land spirit which he loved most to ensure the safety of his kingdom. But Attah Ayegba was not ready to accept the advice. His daughter princess Inikpi got the information and realizing the danger threatening her father’s kingdom ordered a pit to be dug at Idah waterside. She descended into the pit with her nine slaves and all were buried alive. Again the Moslem preacher scarified another woman called Odoko so as to save Attah Ayegba and his kingdom. This woman was also from the Attah’s family. Her grave is in Angwa Ayegba village Idah. A clan named after her is called ‘Omodoko’. The Moslem preacher also prepared charm that was cast into the river Inachalo. It miraculously produced a rise in the number of fish in the river, which the Jukun ate. The result of the large consumption of fish (by the Jukum) led to an outbreak of cholera in the Jukun camp. Attah Ayegba and his soldiers fell upon them and inflicted a crushing defeat.

Attah Ayegba pursued the Jukuns with his soldiers as far as the river Ochekwu about thirty kilometers west of Otukpo town. Here a truce was called and the boundaries between the Igala and Jukun kingdoms was settled. With the settlement of boundaries the Igala kingdom once more regained its independence.

Territorial expansion

Attah Ayegba vigorously pursued territorial expansion of his kingdom. Successive Attahs that did the same thing included the following: Akumabi, Akogu, Ocholi, Ameh, Ocheje and Aku Odiba. By the end of 18th century AD. The Igala kingdom had developed into a powerful state.

At the height of its power, during the reign of Attah Aku Odiba, the kingdom stretched northwards across the Niger to embrace the Lokoja, Kotonkarfe and Kakanda people. It also stretched northeast to include the Idoma country. The chiefs of Otukpo, Boju, and Adoka went to Idah to get beads of office from the Attah. The kingdom also stretched eastwards covering the whole of the old Nsukka division and to Adamagu a few kilometers north of Onitsha town. The kingdom also went westward to Ajakuta covering the whole of the Igbira country.

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A BRIEF HISTORY OF THE IGALA KINGDOM PART 1

Image of the current Attah

 Igala is a language of the Yoruboid branch of the Volta–Niger language family, spoken by the Igala ethnic group of Nigeria. In 1989, an estimated 800,000 spoke Igala, primarily in Kogi State, Delta State and Edo State. Dialects include Ebu, Idah, Ankpa, Dekina, ogugu, Ibaji, Ife. The Agatu, Idoma, and Bassa people use Igala for primary school. Igala is related to Yoruba. The Igala language as well as Igala culture and tradition has influenced other languages and cultures around the confluence of the Niger and Benue rivers. https://en.wikipedia.org/wiki/Igala_language

The Igalas are ruled by a figure called the “Attah”. The word Attah means ‘Father’ and the full title of the ruler is ‘Attah Igala’, meaning, the Father of Igalas (the Igala word for King is Onu). Although “Attah” means “father”‘, female rulership is recognized and Igala has had female rulers in the past (Boston 1968). Among the most revered Attahs of the Igala kingdom are Attah Ayegba Oma Idoko and Atta Ameh Oboni. According to oral tradition, Attah Ayegba Oma Idoko offered his most beloved daughter, Inikpi to ensure that the Igalas win a war of liberation from the Jukuns’ dominance. Attah Ameh Oboni is known to be very brave and resolute. He is revered for his stiff resistance of the British and his struggles to uphold some ancient traditions of the Igalas. When he got wind of a plan to depose and exile him by the British, he committed suicide by hanging himself to forestall the plan, he is regarded by most Igalas as the last real Attah Igala.

ORIGIN

The traditional Igala society is largely agrarian, although fishing is also a mainstay of the people especially the Igalas of the riverine Idah area. Boston (1968) believes that the central geographical location of the Igala people has exposed them to a wide variety of linguistic as well as cultural influences from other ethnic groups in the country. Notable among these are the Igbira, the Bini, the Igbo, the Hausa, the Idoma and the Yoruba ethnic groups. However, the most significant relationship, by far, is that between the Igala and the Yoruba peoples.

Igala and Yoruba have important historical and cultural relationships. The languages of the two ethnic groups bear such a close resemblance that researchers such as Forde (1951) and Westermann and Bryan (1952) regarded Igala as a dialect of Yoruba. Akinkugbe (1976, 1978) is of the opinion that based on evidence, Igala is neither a dialect of Yoruba nor a language resulting from the fusion of Yoruba and Idoma as claimed by Silverstein, but rather Igala shares a “common ancestor” with Yoruba. In her words, “… this common ancestor was neither Yoruba nor Igala but what we have labeled here as Proto-Yoruba-Itsekiri–Igala (PYIG). The evidence suggest further that presumably, Igala separated form the group before the split of Yoruba into the present day Yoruba dialects considering the extent of linguistic divergence found between Igala on one hand, and the rest of Yoruba on the other” (1978: 32) Akinkugbe cites lexicostatistic evidence as well as evidence of sound shifts and lexical innovations as support or corroboration of this claim.

Other comparative works aimed at investigating the language status of Igala (directly and indirectly) are Omamor (1967) and Williamson (1973). In fact, Williamson is the originator of the label ‘Yoruboid’ for the group of languages comprising Yoruba, Itsekiri and Igala for the purpose of distinguishing “between Yoruba as a language on the one hand, and Yoruba, Itsekiri and Igala as a genetic group on the other”. (Akinkugbe 1976:1) Akinkugbe refers to the proto- language of the group as Proto-Yoruboid in 1976 and Proto-Yoruba-Itsekiri-Igala (PYIG) in 1978. The Ata-ship of Igala (the Ata is not ‘Atta of Idah’ but ‘Atta of Igala’) rotated among four branches of the royal clan. Igala kingdom was founded by Abutu- Eje in the 7th century. Abutu-Eje came down with the people from the Kwararafa kingdom about 100 years they came to settle there in kwararafa from Yemen along Jukuns people. The kingdom was ruled by nine high officials called the Igala Mela who are custodians of the sacred Earth shrine.

https://profcollinson.wordpress.com/2013/03/12/the-history-of-igala-kindom/

http://igalapedia.com/education-and-re-orientation-of-igala-cultural-values/

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THE CULTURE AND TRADITIONS OF OGUGU PEOPLE PART 2

Map of Kogi

Originally, Ogugu tradition came into existence in the late 16th century at Unyi-Ogugu Erogwu when the progenitors of the people came and settled in the tick forest of owls (Unyi-Ogugu) on the eastern land boundary between Kogi, Benue and Enugu States. According to Ameh B.O.A (1973), Odu and Okwa who are the first settlers in the land (forest) of owls (Unyi-Ogugu) instituted a shrine and constituted the rules that will guide the people against doing any form of mischief.

In Ogugu tradition, there was a mysterious Ogugu masquerade called “Agana Ochogwu” under the control of the Ane-Okwute (Anokwute) of Ogugu at Unyi-Ogugu Ereogwu, the centre of Ogugu traditional honour and cradle of the Ogugu history. This mysterious Agana Ochogwu was used to create the stool of Onu-Ochogwu at the shrine of Unyi-Ogugu Ereogwu. The masquerade appears only on serious ceremonies days and occasions, such as the day of installations of any of the Onu-Ochogwu that was properly installed. According to Marshal M.A Agbo (2012), such an Onu-Ochogwu was Chief Ameh Otobo who was the first Onu-Ochogwu of Ogugu and Chief Ameh Igo Okwoli from Emodu and Emomoka clan respectively. These were the only Onu-Ochogwu that their installation and oath of office as well as visited the traditional shrine at Unyi-Ogugu Ereogwu and have their tenures blessed by the Agana Ochogwu.

The shrine and Agana Ochogwu was initially instituted by Odu-Ogidiga for the protection of Onu- Ochogwu who was the chief of Odu-Ogidiga representing Odu and Ogugu people in most official duties with the colonial master. The Onu-Ochogwu stool was created at the advent of colonial master in 17th century, when Odu, Okwa and Omoka came to settle in the land of the owls (Unyi-Ogugu) in the 16th century years after Unyi-Ogugu was founded by them. Therefore, it has remained dangerous and suicidal according to Ogugu traditions for any Onu- Ochogwu who was not properly installed to visit the shrine at Unyi-Ogugwu Ereogwu, where Agana Ochogwu had disappeared into ad-infinitum. Now in Ogugu, those who become Onu-Ochogwu could assume the throne through the instrumentality of politics and not the original bases of installations.

Traditionally, Ogugu people have a unique cultural festivals; The Ote-Egwu festival literary means the feast to celebrates the dead ancestors (ancestral spirit), it is the feast to remember the dead and the departed souls of Ogugu people and their communion with the living. The Ote-Egwu festival is held twice in a year, as an occasion for mass merriments and to mark the seasons of scarcity and plentifulness of food. It is therefore held in dry season (Ote-Egwu Uwo) and rainy season (Ote- Egwu Oloji). It is the time the elders devote their time to give honour to God and the dead for making their families and the entire land in general to prosper throughout the past years with less deaths and misfortunes and more births of children. The first Ote-Egwu festival is celebrated around the month of April and it is called Ote-Egwu Uwo, while the second one is celebrated around September and it is called Ote-Egwu Oloji /Egorigo, this marks the time of surplus of food. The Ote-Egwu celebration are often done with great activities and mass merriment with the appearance of many different types of masquerades as they are always believes to be the representative of the dead ancestors. Such masquerades are; Akitakpa, Elechi, Ukpokwu, Ajamalede etc depending on their group categories. They are regarded as the great grandfathers ancestral spirit and they are thus given great honour and respect. Nobody dares to uncover their heads in dishonouring them. While Odane festival is celebrated to marks the hunting season in Ogugu land.

Meanwhile, in Ogugu tradition, Kola-nut, palm-wine and goat are very important elements in all the ceremonies of Ogugu people. The tradition of the breaking of Kola-nut before and after the advent of the colonial master had remained very strong and important in Ogugu land and even up till date.

In Ogugu tradition, kola-nut could only be broken by the most elderly person (man) in the group, or at occasion. Also, the present of palm-wine (Ote- Ekpe) is very crucial in Ogugu tradition at most ceremonies. Likewise, goat is a sacrificial animal in Ogugu, therefore it is very important in Ogugu tradition, especially for burial, marriage, meeting, festivals and others ceremonies in Ogugu land.

Marriage in Ogugu is a honourable thing in Ogugu, when a young man is ready for marriage and he sees a young girl he like, the young man would approach the girl personally or through his parent/relatives with great caution, if the girl agreed to the young man proposal, then the young man and his parent would approach the girls parent to seek her hand in marriage by carrying of kola-nut, keg of palm-wine and money to the girl’s parents. Then a day would be set for the full traditional marriage, the occasion was always started in the early evening around 6 O’clock pm to the following morning the next day with a great ceremonies, biding of bride price, pounding of yams, cooking of rice, killing of goat and drinking of wine etc.  During the over-night discussions, the dowries and other necessary things such as the rules and regulations guiding the marriage had to be discussed and finalised by the both parents of the bride and the groom who are coming together as husband and wife. Meanwhile, the bride price of an educated girl is relatively higher than that of uneducated ones depending on the level of her education. While this practice is to encourage girl child education among the people.

In Ogugu traditional marriage, there is what we called ‘Agarama Ata Oma’ meaning the kola-nut of the girl’s father. This portion of Ogugu marriage is very crucial and can be dangerous, because it is the oath taking where by the girl’s parents, especially the girl’s father goes into an oath and place his daughter on oath of covenant that the girl would not have any sexual inter course (extra-marital affair) with any man except her husband and report any sexual misbehavious(s) of any man with her to her husband. And any case of failure of the girl to honour this covenant, could result into the spirit of the ancestor (Ibegwu) to arrest her with mysterious ailment until she confesses and performs the sacrifices. This rules of “Agarama Ata Oma” goes further to state that, the wife would not give or receive any property without telling her husband, even if the person is her relatives, she must tell her husband without keeping secret from her husband.

Nowadays, many parents in Ogugu do not take it kindly in allowing the traditional “Agarama Ata Oma” to be paid on their daughters because of the serious dangers of the resultant effect of the old covenants even though it has some good aspects of keeping the Ogugu women under control, checks and balance from doing mischief.

Generally, Ogugu women are expected to be submissive and supportive to their husband in all aspect and every thing she does must be with the consent of her husband. Ogugu women have been known to be of good behaviour in their husband houses, because of their upbringing in their various families that had made the fear of the spirit of the dead (Ibegwu) that existed in the land before and after the advent of colonial master, the Christianity and Islam religions to be replaced with the fear of God Almighty/Allah Subhana-ta-allah. Meanwhile, the rules remain the same. Though, most Ogugu traditional norms and values could not be change by Western civilization because most of these laws are in line with divine and natural laws that guide humanity. Therefore, the people are always proud of their descent way of life.

The story of “Ibegwu” as regard Ogugu women marital fidelity has been the subject of discussion among people from different clans of Igala kingdom. This has led to an unprecedented rush by eligible bachelors outside Ogugu to seek for prospective brides from Ogugu Communities, marrying an Ogugu Women are as a natural antidote against marital infidelity. All these traditions make Ogugu a unique people and ethnic group among the Igala’s Nation.

WRITTEN BY

ABAH JOHNIKOOJO

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THE CULTURE AND TRADITIONS OF OGUGU PEOPLE PART 1

Map of Nigeria Showing Ogugu

Ogugu is a community of Igala speaking people in the Olamaboro Local Government Area of Kogi State, Nigeria. Ogugu Igala language is tagged as Akporto due to this phonetic/tone of speaking. Ogugu community consists of these lineage; Okwatobida (Okwa) lineage, Odu-Ogidiga (Emodu) lineage and Ayegba Oma-ofo (Ofante) lineage with over twenty (20) sub-clans; Emoli, Emomoka, Emojo, Emonugo Emoriko, Emogodo, Emohiowa, Emakpe, Emuja, Emomonyi, Emenenga, Emokoina, Emabodu, Emododa, Emakwuracha, Emonyokwu, Emogene, Emagaba, Emobida and Emonoja and over fifty (50) villages including Ogugu centre (OG Town) around Ogugu Community.

 The religion of Ogugu people was a paganism before the coming of Christianity and other religions in the 20th Centuary, while many have embraced and converted to the new religion. Religion in Ogugu today stand at 90% Christians, 6% pagans and 4% Muslims (Estimate).

Ogugu people have a culture that has been misunderstood by other Igalas, it is called “Ibegwu”, literary meaning ancestors or ancestral spirit of the people. It is believed that ancestors watch over their progeny to stop them from doing mischief like; premeditated murder, adultery, unwarranted abortion, etc. otherwise, he/she will be arrested by Ibegwu via mysterious ailment, the cure to which is public confession and performance of the necessary rituals for cleansing.

Ibegwu is an ancestral spirit in Ogugu which can be seen only by those that violate the laws of the land as regards fidelity. This has been in existence even before the 17th century and it was instituted by the founding fathers of Ogugu land. It was instituted for many reasons, even as it is of benefit for all Ogugu sons and daughters.

The laws guiding the people and the land of Ogugu under the traditional rulership of Ogugu people is very strict. Any violation of such law or laws were met with hard and severe punishments. As a result of this, there was total peace and tranquillity in Ogugu land. Ogugu people have lots of cultural heritage which will remain forever binding on any child of Ogugu, meanwhile, most of these laws and culture are natural laws that guide humanity, which are also found in the law of Moses (Bible). But the most serious of them all that can even lead to death is this (Ibegwu) issue. Which involve premeditated murder and extra-marital affairs with another man wife and unwarranted abortion are all taboo in Ogugu.

Ameh, B.O.A (1973), said that the progenitors before joining their ancestors, instituted this traditional law in Ogugu land and made it binding on all indigenes of the land, till date, if one commits murder, adultery, he or she must confess same publicly and only the eldest man (Anokwute) in the clan has the right to handle the matter. Apart from punishments that followed the violations of the laws and the fear of the effect, the Ibegwu have often put every Ogugu man or woman always under checks and balances. This law is binding on all Ogugu descendants even outside the shore of Ogugu land and on any Ogugu woman married to any part of the world. It is established that all religion creeds forbid adultery and murder. However, should one fall into occasion of sin, there are ways of reconciliation and penalties.

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