Nigeria, People and Culture

The Two dynasties of the Benin Monarch

2012-12-03T09:37:00.002-08:00

The first Dynasty (Ogiso Dynasty)

Igodo (40BC-16AD): He is the first Ogiso of Benin kingdom. He was said to have come from the sky due to his wisdom. He named Benin "Igodomigodo".

Ere (16AD-66AD): He was a lover of peace. The first to wear a cowry crown. He introduced the "Ada" and "Eben".

Orire (66AD-100AD): He expanded the Benin Kingdom. He was known to have no male child.

Odia (385AD-400AD): He was made the "Odionwere Ogiso". He was a man of prophesy and prediction.

Ighido (400AD-414AD): A blacksmith, He made knives, chains, hoes and cutlassess. He was an "Ogun" worshiper before he was made "Odionwere Ogiso".

Evbuobo (414AD-432AD): He was already very old before he was crowned "Ogiso". He died at the
age of 110 years.

Ogbeide (432AD-447AD): He hailed from Ugbague. A proud king during his time. He died on ugie day.

Emehe (447AD-466AD): He was a great diviner, an "oguega" oraclist from Emehe quarters.

Ekpigho (466AD-482AD): He was known to be a money lender, when it came to money issues he was said to be heartless and ruthless.

Akhuankhuan (482AD-494AD): A trader on clothes and a great economist

Efeseke (494AD-508AD): He was a wealthy Ogiso, from Urubi, he farmed cows and goats

Irudia (508-522AD): His reign was said to be very dull.

Orria(522AD-537AD): He was an elephant hunter and trainer, he lived at "Oregbeni".

Imarhan (537AD-548AD): A pot-maker from Oka, before he became Ogiso, he was also known to make Terra cutlass.

Etebowe (548AD-567AD): A powerful boxer and wrestler from "Oroghotodin" quarters. They say he used to behave like a giant, though he was a giant. His strenght made him a destroyer of Leopards

Odion (567AD-584AD): A renowned hunter, he is also good at story telling especialy of folktales, a moralist, inteligent singer and dancer.

Emose (584AD-600AD): He was said to have inherited his mother's wealth. He loved beautiful things of life. At his coronation, he took the Mother's name "Emose" hence most writters call him a woman Ogiso.

Ororo (600AD-618AD): A wide traveler, he was brought up as a blacksmith at Eyanugie

Erebo (618AD-632AD): Chosen from "Okhoro", he was a fisherman and canoe carver. He used to tell stories about the sea animals.

Ogbomo (632AD-647AD): From Ugbowo quarters, a traditional nurse and doctor. He treated veneral diseases, athristis, epilepsy and cattered for pregnant women

Agbonzeke (647AD-665AD): He was a philosopher, historian and a great poet. He has a good repertoir of songs , proverbs and interpreted the native laws and customs very well.

Ediae (665AD-685AD): He was the last "Odionwere Ogiso". He was a great wood carver and sculptor. He died at age 115 years

Orriagba (685AD-712AD): He changed the Odionwere Ogiso system to hereditary. He built a strong body of Edionsen and made them hereditary

Odoligie (712AD-767AD): A great soldier who used tamed elephants in war. He defeated "Udo", "Iguabode" and "Urhonugbe". He united the Ogisodom and enlarged it.

Uwa (767AD-821AD): He inherited a rich kingdom. He loved luxury and lived extravagant and also a gambler. He introduced Brass to Benin kingdom.

Ehenede (821AD-871AD): Like his father, he inherited an expanded kingdom and wealth. He improved art, craft and agriculture

Ohuede (871AD-917AD): He introduced "Uko" ministers and developed the guild system. He was said to be a weak king.

Oduwa (917AD-967AD): He was said to have been unable to control the large kingdom he inherited, which at some point resulted in rebellion.

Obioye(967AD-1012AD) during his time there was large immigration of citizens because of food scarcity, inflation.

Arigho (1012AD-1059AD): His time saw the advent of slave labour. He was a great merchant, he introduced double payments and bank.

Owodo(1059AD-1100AD)He was the last of the "Ogiso" and father of "Ikaladerhan". He freed slaves. Said to be weak , as he could not kill"Osogan. He was banished and Evian was made to replace him.

The Second dynasty (the era of the Oba)

The Benin monarchy second dynasty, stretches to this present time.

Oranmiyan (1170AD): He brought the first horse to Benin sent by Ooni Oduduwa following the agitation of the Binis for a king.

Eweka 1 (1200AD-1235AD): He was one of the sons of Oranmiyan. There was relative peace during his reign and ended his days Usama palace.

Ewedo (1255AD): He was the only son of "Ehenmihen". He began the building of the present palace. He enacted useful laws. He built prisons and also changed the name"Ile Ibinu to Ubini(Benin)

Oguola (1280AD-1295AD): He was made king, since the whereabout of the first son of "Ewedo" was not known. He dug the first moats in Benin and also introduced Brass casting.

Edoni (1295AD-1299AD): He was a lover of pleasure amd merry makingM he was said to be weak administratively.

Udagbebo (1299AD-1334AD): He was the second son of "Oguola" he ascended the throne after his elder brother (Edoni). He was loved by all based on his trend of action. He was very industrious , active and kind.

Ohen (1334AD-1370AD): He was the third son of "Oguola" . Said to be very handsome and intelligentM he became paralysed after 25years of his reign.

Egbeka (1370AD-1400AD): He was the oldest son of "Ohen" Tradition has it that he faught several civil wars with the "Uzamas". He died unmourned by his subjects.

Orobiru (1400AD-1430AD): He was the second son of "Ohen". His reign was peaceful.

Uwaifiokun (1430AD-1440AD): The son of "Orobiru". He was not the rightful heir. He ascended the throne out of thrickery and was consequently murdered by his brother "Ewuare" the rightful heir to the throne.

Ewuare the Great (1440AD-1473AD): A very powerful ruler, agreat traveller, and magician. He extended the Benin empire. Named Bini "Edo" his friend whom he deified and also "Emotan" whom he also deified in favour of the assistance they offered him.

Ezoti (1473AD): The eldest surviving son of "Ewuare". He was a great agriculturist, very courageous and had a forgiving spirit. He reigned for only 14 days.

Olua (1473AD-1483AD): He was the second son of 'Ewuare". He reluctantly ascended throne because he feared that Okpame "Ozolua" will kill him. He was well loved by his subject due to his generosity.

Ozolua (1483AD-1504AD): A very powerful king who expended the bini kingdom. He was respected at home and feared abroad. He defeated the powerful "Ise of Utekun".

Esigie (1504AD-1550AD): He was a brother to "Arhuanran" the giant. He made the law that no prince should be made the ruler of "Udo". He was the first king to embrace christianity.

Orhogbua (1550AD-1578AD): The eldest son of "Esigie" a very wise king. He introduced the use of native cooking saltM he studied in of the dchools set up by the protugesse.

Ehengbuda (1578AD-1606AD): He was the eldest son of "Orhogbua". He abolished the title of "Uwangue of Uselu" he created many other titles.

Ohuan (1606AD-1641AD): The only son of "Ehenbguda. He was a great herbalist , loved by his subjects, expanded Benin empire, ruled with wisdom and justice. He died childless.

Ahenzea (1641AD-1661AD): He was the great grand son of "Orogbua". He was intrumental in brokering peace between the two waring brothers of "Agbor Royal family" each claiming to be the rightful person to succeed the throne of Agbor.

Akenzae (1661AD-1669AD): He succeeded "Ahenzae". He displayed outstanding leadership.

Akengboi (1669AD-1675AD): He was known as the long haired oba. This was due to his hair which he allowed to grow very long. He was a well respected king.

Ahenkpaye (1675AD-1685AD): A very tall handsome and majectic man.He was trickishly dethroned by the Bini's because of his wickedness and being slefish.

Akenegbedo (1680AD-1689AD): He ruled with the wish and accordance of his people. He was said to be a libral Oba.

Oreoghene (1689AD-1700AD): There was general peace during his reign.

Ewuakpe (1700AD-1712AD): He was crowned oba because his father who was the rightful heir was already very old.He was rebelled against by his subjects. But he was able to restore peace after consulting an oracle which demand human sacrifice to the god.

Ozuere (1712AD-1713AD): The second son of "Ewuakpe". He usurped the throne and reigned for one year. He fought a civil war where he was completely defeated. He was killed by a thunder bolt.

Akenzua 1 (1713AD-1733AD): He was nick named "Akenzua nisonorho" (Akenzua the rainy sky) because of his inexplicable wealth which provbed him as one of the richest kings that had ever reigned in Benin empire.

Eresoyen (1735AD1750AD): Akenzua's eldest son. He was very wealthy too and it was said he built a house floored and decorated with cowrie shells. He invented the ivory flutes.

Akengbuda (1750AD-1804AD): A very fiar in complexion and handsome man.very powerful and lived very long.

Obanosa (1804AD-1816AD): He was very old when he ascended the throne. A skilled administrator.

Ogbebo (1816AD-1816AD): He reigned for only 32weeks having been defeated by his brother "Erediauwa". Ogbebo set the palace on fire, destroyed its treasures and thereafter hanged himself.
Osemwede Erediauwa was crowned with the title "Osemwede"(my time has come) a kind and capable ruler, loved by all.

Adolo (1848-1888): He was a very generous, prudent man. Kind hearted and loves trade. He established "Ekiadolo"(Adolo market). He founded many towns and villages.

Ovonranmwen: The eldest son of oba Adolo. He was crowned "Ovonronmwen Nogbaisi". Fair complexioned, tall and had a majestic voice. He was later deported to Calabar after his trial by the British.

Eweka 11 (1914AD-1933AD): He was very courageous and had great interest in educational issues.He was an expert wood carver.

Akenzua: He was the eldest son of oba "Eweka 11". He was among those who campaigned for the creation of the then Mid-western Region. It was during his reign Queen Elizabeth and the Duke of Edinburgh visited Benin.

Erediauwa: He is the present Oba of Benin. He ascended the throne on the 23rd of march 1979.

Traditional Nigerian Riddles

2012-12-02T09:37:00.001-08:00

A question intentionally phrased to require ingenuity in ascertaining its answer. Riddles are puzzling statements, descriptions designed to make a person use his/her creative ingenuity.

In traditional african communities especially in Nigeria, riddles cracking are a form of family entertainment, with the children sitting around the elder in the family during moonlight plays. There is so much fun and laughter associated with this form of family entertainment.
In Nigeria, riddles asking and cracking is an art form which are passed down from generations to generation.

In Bini kingdom there is a format always used when its time for riddles. The leader or the person posing the riddle starts with the word:
"Gbirro"

And the persons waiting to give the answer responds:
"Aloo"

Below are some Bini riddles;

I fuofua, I vbe mween iri nofua vbe uhunwhun mwen
I am white and I have a white tread on my head

Emwin ore, ime khin, I ma he ka ededemwende
I am something, I have never got dried

Emwin ore, ime khin, I gie ameve gha ladian vbe aro emwan
I am something, I bring tears out of peoples eyes

Emwin sekeseke nee I sonno ogie
something filthy but does not irritate a chief

Ivbiye nii bi itiro
two things of same mother that used kohl to darken the eyelids

Emwin no lao eze no ma gbe ame
something that entered the river without splashing water

There are some other riddles, which are just a word or meaninless phrase, but the answers to the riddles brings out the meaning:

Riddle: Vughuvughu
Ans: ukpokpo I see so (a long stick or pole cannot get to the sky)

Riddle: Sakuen
Ans: Igban I so okhokho (thorn does not prick the chicken)

Riddle: Sigheke sigheke
Ans: Ede ne ewe biee ovbi ere ke khian (the new born goat start walking the day it gets down from the mother's womb)

Riddle: Fiakpu
Ans: ughughunmwun I rrua eni (stumps cannot knock down an elephant)

In all, as a form of entertainment, Riddle posing have no age restriction as every member of the community can partake.

The Praise Names of the Oba of Benin

2012-11-30T10:40:00.000-08:00

Benin City is a reserve of rich traditions and high reverence for the traditional monarch (Oba of Benin). One of such traditions is the habit of addressing the Oba of Benin by various appellations instead of his actual names as a sign of deep respect and awe. It is no wonder, therefore, that the Oba of Benin is known by several appellations.
Such appellations are:

Paying Homage to the Benin Monarch, the Oba of Benin

Ovbi' Umogun Oza
The Child of the Oba whose mother hailed from Oza

Ovbi' Ekpen N' Owa
The son of the home leopard

Ovbi' Adimila
The son of Adimila - who is next to God

Ikeja Orisa
Second in command to the gods

Agbaghe, N'Ovbi Olokun
Olokun's son, the cynosure of all mortals

Abieyuwa N'Ovbi Odua N'uhe
The son of the wealthy Odua of Uhe. (Uhe is Ile-ife, a town now in Yoruba land, founded by Ekaladerhan, the first child and banished son of Owodo, the last Ogiso of Benin)

Ovbi' Ada, Ovbi' Eben
The child of the owner of the Ada = scimitar and Eben = royal sword, Edo symbol of sovereignty.

Ovbi'Ekenekene ma deyo
The son of beauty that never fades.

Ovbi'Ekuaho N'Olo, Ovbi'Ekuabo N'Olo
The son of the rocky arm, the brave and powerful

Ovbie Ikpinhianbo kpuru no Gb'oduma
The son of the short fingered man that was still able to kill a lion

Nohien utete no gh'ughe s'omwan
The king on a hill, who sees more than everybody

Ovbi'Oghonwan nei bun aro
The son of the fearless, who looks without twinkling his eyes

Ovbi'ode, ode n'ohan ren mu' ete
The son of the warrior whose enemies got frightened at the announcement of the approach

Uku Akpolokpolo
The mighty that rules

Ovbi' Adolo no dolo uwa dolo utomwen
The son of the wise judge and peace maker who combined wisdom and wealth with long life

Ovbi' oven owie no gbaisi (erhan gba iri)
The son of the morning sun that covers everywhere

Ovbi' okpogunla, ogie no y'igho b'owa
The child of the womb of Akpogunla - the warrior who fought big wars and built a house of cowries

Oba n'osa
A king that is god to his subjects

Ovbi' otolo n'olomi; Ologberonmwon nei rie iruen, ebo, ayemwinre eminiminimini
The son of the water controller, the son of beauty itself, the starter of things and the person whose reign saw people with many tongues

These appellation are in cognissance of the greatness of the Omo n'oba ne edo, the Oba of Benin.

The African Drum

2012-11-30T10:03:00.000-08:00

The drums belongs to the African Instrument category called the Membranophones; these instruments, which make sounds by striking with the hands, stick, or leather thongs. A membrane material is stretched over a frame and it is attached through pegs or hide strips. Drums are the most common membranophones and they are the most popular instruments in Nigeria. Sizes of drums vary from very small ones to ones that reach 12 feet. Shapes vary from cylindrical, barrel like, and even hourglass. Wood is the most common material used for the frame, but pottery and gourds are also used. Some drums are covered on one end while others are covered on both ends.

The position of playing drums depends on size and shape. Some of the drums are placed on the ground, on a stand, between the knees, or slung over the shoulder of the player. The talking drum is the most famous in Nigeria. This is well known among the Yorubas and Ibos. It is named the talking drum because it is to be used to imitate speech and send messages, which recite history and sing praise to notable citizens and family

Talking drum

The range and variety of musical instruments is so vast in Africa. Indeed, Africa may be called the 'Drum Continent' because nowhere else in the world has a greater range or number of drums. Africa was the continent which saw the emergence of man and even maybe the begining of music itself.

It is widely recognised that Nigeria has a rich variety of instruments.For drums there is the goblet, conical, barrel, cylindrical, and frame (obviously they would be named within the certain dialect). The drums of Nigeria are also represented in an entirely dissimilar way to the Western culture's point of view. Drums span various tonal frequencies to imitate voices and some are actually tuned.

The processional drums carried on horseback in northern Nigeria, the ritual drums laid horizontally on platforms in coastal Nigeria, and the hourglass drum "the yoruba Gangan" that plays, glides, and slides off pitch as the player presses the thongs connecting the heads and tightening the skins with lightning velocity, all these are examples of Nigerian drums.

African peoples make and listen to music that is intimately bound to the visual and dramatic arts as well as the larger fabric of life. Music is integrated into life, and though diversity throughout Nigeria is apparent, some common elements penetrate the myriad of details.

The use of talking drums is a fine example of music throughout Nigeria being employed to further the use of instruments and to aid their existence through integration with traditional apparatus.

The music and drums are almost always an accompaniment for any manner of ceremony - births, deaths, marriages - together with a ritual dance. The vicious sound of many drums pounding together is also a necessary instalment to stir up emotions in a battle or war to inspire excitement and passion.

Delta Igbo and Onitsha Correlation

2012-03-05T13:48:00.000-08:00

The absence of written records and the quest for political and social mobility in Igboland has progressively turned her history into a subject of differing interpretations.

Addressing the historical factors that shaped the modern Igbo was vital for the knowledge of not only the present and future generation of Ndigbo, but for none Igbos alike. Thus, modern day discussions on this particular subject, for posterity's sake, should be devoid of politics.

Delta Igbo traditional ceremony

In that context, to divorce either the Igala or the Benin influence from the modern Igbo cultural evolution would be a travesty of history. The evidence of the cross cultural mix appears to be genuine. Thus, the debate should instead focus on the extent of each one of these rich cultures on the other, especially the issue of settler and aborigine in the western Igbo region, and as well as in the East. This particular aspect has not only heightened the interest of eastern Igbos, It has equally generated a quiet acrimony amongst the western Igbos.

According to several sources, Igbo people evolved over a long period of 4000 BC to 500 AD in Igboland through waves of migrations. Oral accounts stated that her northern neighbours migrated into her heartland in search of fertile land and rich marine life. The majority of which were Igalas. The Igalas settled amongst the locals east of the Niger, altering the historiography of many towns in today's Anambra state. Affected also, were parts of the present Oshimmili local government in Delta state.

Anambra state is of course 96 percent indigenous Igbo, however, there are traces of Igala history in some communities of the following local government councils of the state--Ayamelum, Ihiala, Oyi, Awka North, Aniocha, Dunukofia, Onitsha North, Ogbaru, Anambra East, Njikoka, Anambra west, Onitsha South, and Awka South. The migration did not only affect the area known today as Anambra state, a sizeable portion of Enugu state's communities have Igala ancestry as well. Thus, it would be right to call it a reverse migration, occurring about eight hundred years after which Eri was reported to have founded the modern Igbo nation with its set of unique religious doctrine. It was also a period one of his sons, Onoja, was said to have departed northwards and founded the Igala land.

Delta Igbo Women

Eri's children were listed as Nri-Ifikuanim Menri, Agulu, Onoja (founder of Igala), Ogbodudu, Onogu and his only daughter, Iguedo. Together and respectively, his off-springs were instrumental to founding the towns of Aguleri, Igbariam, Ogbunike, Nando, Nri, Enugu-Ukwu, Nteje, Enugu-Agidi, Oraeri and so many other settlements in the East and West of the Niger. It is indeed difficult to draw a line between Igbo and Igala history.

In Nsukka and the rest of Igboland, there is a popular masquerade, which is called Agabaidu, and this is a significant cultural point. In Nsukka, the word Agabidu is used to refer to an eminent man, while it is used to refer to a King in Igala. Also Asadu is the word for kingmaker among the Igbo, while it takes the form of Achadu among the Igala. There are some other words which are signs of close cultural ties shared by both Igala and the Igbo. These include Atama, which means Chief Priest in both languages. Among the Igala, Atta means father, among the Igbo it refers to the eldest person. Ajogwu means warrior among the Igala and the Igbo"

The town of Asaba shares similar history with those others in Anambra and Enugu states. Before its "modern founder", Nnebuisi migrated from Nteje in the Anambra region to join his Igalla father who was a resident, Asaba was aboriginally inhabited by Ugboma and his lineage. Ugboma was a farmer from AWKA in the present Anambra state. The aboriginal group assimilated those of Nnebisi and vice versa, and the refugees from different parts of Benin Empire. Nnebisi eventually renamed the town AHABAM, also meaning "I've chosen" In the Igbo language. Thus, Asaba's historical trajectory, geographical location, culture and language constitute the bulk of its overarching Igbo credentials.

On the other hand, during the course of Benin Empire's military expansion, some of the descendants of prince Odigbo of Nri who founded Ogwashi Uku, migrated back East, Anambra region precisely, and co-founded the settlement known today as Nsugbe. Their village, Umu-Ogwari, installed the first Obi of Nsugbe in about 1550 AD. Obi Ofili, the last king, was dethroned by the British in 1875.

Quite often, it is the Benin theory of Onitsha history that is widely circulated. Other accounts of Onitsha history would suggest that Onitsha is a federation of differing lineages, arriving at different times in history. Again, Igala is one of them. And what could be the most revealing part of Onicha history is the IGUEDO factor. The Iguedo factor is one of the ancient folklores in the communities of Anambra region of Anambra state. This is a rural and agrarian region that would gain nothing from claiming Onicha affinity.

Their versions of the tale were though inconsistent like all others, but collectively, what was clear and consistent in their various versions were that the beginning of Onicha was not outside Igboland, and that the lady, IGUEDO, was central in the evolution of Onicha. The folklore states that Onicha descended from Iguedo, the daughter of Eri. The historical lady is still highly revered in some parts of the town. The Iguedo clan is made up of the neighbouring towns of Ogbunike, Nando, Umuleri and Awkuzu. Onitsha is geographically contiguous to Nsugbe, an UMUERI town, and shares dialectical similarities with these communities.

The people of Ogbunike reported that as recent as the1940s, Onitsha indigenes traditionally joined the Umu-Iguedo clan to celebrate "Olili-nne-Iguedo"; an annual festival that brings the descendants of Iguedo together in the town of Nando.

While not dismissing the totality of Benin's influence on Onicha, research of Onitsha families reveals the presence of unrelated bloodlines that today appear as members of the same family. There are two types of such bloodlines. The first type consists of families that have established their own autonomy after having constructed mythical genealogies, including inventing nonexistent offspring for the founder, to pass themselves off as part of the direct line of descent. The second type consists of families that did not separate from the family into which they had merged. They share the same names and history. It is only during ritual matters, when they are excluded from performing certain rites, that it becomes obvious they are not part of the genealogical line.

History of Benin

2012-03-05T13:41:00.000-08:00

Many centuries ago, at the time when Benin was called Igodomingodo, that geographical area now known as Benin, was the hob of a conglomeration of little towns that developed or spread into most of the areas of modern Bendel State. Throughout that period, lgodomingodo made steady progress especially in the areas of spiritual, philosophical and administrative development. Its efforts were largely concentrated on the arrangement of human order so that by the time Europeans made contact with the people of Benin in the 15th century, they had already established an administrative system which, till this day, baffled the Europeans and earned for the Capital of this "far flung" African country, the appellation "City". The nucleus of this great civilization was the monarchy which the Binis perfected around the 18th century when, after a series of experimentation with the Ogiso, and some of the past-Ogiso Obas, they introduced a monarchical system that is based on the principle of primogeniture, beginning with Ewuakpe, about 1712 A.D.

From the days of Owodo until now, the system of direct ascension has endured making the Benin Royal family one of the oldest families in Africa. It's history spans more than 800 years. Benin City remains today as conservative as it ever was. Shifting slowly, sometimes uneasily, under the pressures or demands of modernity, Benin recognizes that all living organisms (including states and cities) change. That change has reduced to mere historical fact. The political influence Benin exercised over places such as Eko (Lagos) which she founded at the time of Oba Orhogbua (about 1550 A.D.) Ghana, Dahomey, both across the borders of modern Nigeria; Onitsha on the Niger and many other places such as Asaba, Agbor, lssele-Uku, Warri, ldah etc. Many of these towns actually owe their corporate existence to Benin. Since inter-action between African kingdoms began around the 14th century, Benin found herself in a unique geographic position by occupying mid -way between what the early Europeans referred to as the "Yoruba country" and the "lbo country". This proximity to the two areas no doubt broadened the outlook of the Binis in later years.

Quite tolerant and receptive of other ideas and norms, it is no wonder that today both the Eastern and 'Western neighbors of Benin have exercised a considerable influence on her socio-political life. The influence of the Yoruba is more felt. This is so because after about 800 years of intercourse both cultures had to rub off on each other. Thus, while the Binis have accepted many Yoruba gods, the Yoruba on the other hand accepted several of the socio-political reforms introduced by the Binis.

Contact with the Yoruba was made quite accidentally by Ekaladerhan, the son of the last Ogiso, who was banished in the 12th century. After wandering in the jungles for several years, he showed up in a town. Hitherto, neither Ekaladerhan, nor the people on whom he stumbled were aware of the existence of other people on earth than those that belonged to their immediate environment. To the people therefore, Ekaladerhan must be a god, a forest god; especially as they discovered him in the jungle. He was adept in hunting and he understood the habits of animals to an astonishing degree. These facts, no doubt put mystique on his being and his personality. By a twist of Fate, Ekaladerhan who was banished by his own people had been accepted by a people who stumbled on him in the forest. He was brought into town where he married one of them and lived to a ripe old age.

When his father Owodo was himself banished for ordering the execution of a pregnant woman, Evian was appointed administrator. But he sought to appoint Ogiamien his son as his successor. The move was resisted by the Bini and that gave rise to political strife and anarchy. A search party was then sent to look for the long-banished Prince and the trail inevitably ended at Uhe where Ekaladerhan had established. Alas, He was a very old man. So, even if he wished to grant the delegation's plea to return home, he was not physically capable of undertaking such a hazardous journey. But he allowed his son Oronmiyan, who had volunteered, to go with the delegation. Oronmiyan arrived around 1200 A.D. He fathered Eweka the first. Oba Erediauwa, is the 38th king of the Edo by this direct line of succession from Eweka the first.

The history of Benin Monarchy dates back to the Ogiso era which has been traced to about the 10th century. Although it is not possible in this brief note to give a full account of all the Ogisos, it is believed that there were thirty-one of them before the arrival of Prince Oromiyan from Ife (called Uhe by the Binis). The first Ogiso was Obagodo who handed in an effective system of administration. The last Ogiso, Owodo, was said to have been banished from the Kingdom for misadministration.

At the time of his banishment, Owodo had no successor because his only son and heir-apparent, Ekaladerhan, had earlier left for an unknown destination after having been secretly granted freedom by those sent by his father, Owodo, to execute him as sacrifice to the gods to enable him have male children. Record has it that Ekaladerhan founded Ughoton which was, in fact, called IGUEKALADERHAN (the land of Ekaladerhan). It is believed that Ekaladerhan first settled at a place now called Ughoton after several months of wandering in the jungles. Hunters from Benin stumbled on him in the forest and after their return to Benin, he packed up his tent and left because he was afraid that the hunters would tell of his existence and his father would give fresh order for his arrest and execution. As he feared, the hunters reported their discovery whereupon his father sent soldiers along with them to go and arrest him. But by the time they arrived, Ekaladerhan had gone! Afraid that Owodo would not believe that they did not meet him (after all was Owodo not once deceived that Ekaladerhan was executed when, in fact, his life was secretly spared?), soldiers and hunters stayed put. It was they who, in fact, founded Ughoton and named it after Ekaladerhan. His chance arrival at Uhe changed his fortunes. His adopted name, Izoduwa (later corrupted, but meaning literally in the Edo language "I have chosen the path to prosperity) is symbolic and has obvious reference to the story of his life just in the same way as Oronmiyan, the name of his eldest son.

It was the search for Ekaladerhan that took the Binis to Uhe; when he was located and his identity became known to the search party, Izoduwa refused to return with them because of his old-age. But after testing the sincerity of their intention, he sent one of his sons, Oronmiyan to accompany them to Benin.

Irrespective of the divergence of the versions of the account of how Oronmiyan came to Benin, there are certain common facts; namely, that Oronmiyan was the son of lzoduwa (Oduduwa) and the father of Eweka 1. Ekaladerhan is said to be a tall handsome Prince, endowed with great physical strength and an adept swordsman. His sudden appearance among the Yoruba people of Uhe may well be an explanation for the mysticism surrounding the personality of Oduduwa of lfe. Oronmiyan's son, Eweka 1, became the Oba of Benin In about 1200 A.D. According to the Benin version, Eweka I therefore established no new dynasty. He was the great-grand-son of the Benin Monarch Ogiso Owodo. From Eweka I.

who ruled up to the middle half of the thirteenth century to Oba Akenzua II, who reigned from 1933 to 1978, a total of thirty-seven Obas have ruled in Benin. In most cases, the period of each Oba witnessed self sacrifice, effective administration, innovation in the cultural pattern of the environment, territorial expansion, and socioeconomic development of the kingdom.

Onitsha: Spirituality and Lineage

2012-03-05T13:40:00.000-08:00

"OGBODI ADA ATA OGA!"

(The profane/uninitiated does not "eat" the ancestral Fruit!)

"UGWU RILU NNE ADA EKWE OGBODI OLILI"

(Ogbodi/the Profane/uninitiated lacks the spiritual, physical and mental purity: attributes with which to climb divine heights!)

"An Old Onitsha adage"

"OGBODI IMA MA MA MAA, OGBODI ADA AMA NGEDE EGWU"

(Knowledge of divine mystical rhythms of life will always elude the profane (Ogbodi) despite his claims and pretensions of awareness.

"OGBODI MALU AKWA, OMAGO IVE NA 'KAKWU UYA' NA MMUO"

(Awareness of an Ogbodi is only confined to the external manifestations/apparells of the mmuo/spirit: the mysteries of the inner dynamics of the spirit will continue to astound him.)

The Benin traditional Chiefs had great concerns about too much exposure to what they perceived as "Non-Benin and alien Eurocentric ideals" being made to a young prince and the future Oba of Benin. This was Prince Solomon Akhenzua, the current Oba of Benin ("Oba ya to kpee, Ise!.") This divine King, apart from going to Kings College, in Lagos, went to Oxford to obtain his law degree, and thereafter, completed his doctoral thesis in Harvard University in America. Benin indigenes who have always been fiercely cultural, understandably had great concerns. The Prince, then the Edaiken of Uselu should have been traditionally restricted and confined within the Uselu village in Benin. (Binis operate their kingship on strict primogenital principles, i.e., only first sons of the Obas will occupy the throne.) The Edaiken is one of the 7 principal Chiefs in Benin and the title can only be invested on a future Oba of Benin. Oba Ewuare Ogidiga, many centuries ago, created this title as a preparatory ground for future Emperors/Obas of Benin. The Oba of Benin, after his Education, became a Permanent Secretary with the Federal Government of Nigeria, a position he held until he ascended the throne of his ancestors.

When the Bini traditional chiefs, expressed concerns to Oba Akhenzua (the father of the current Oba) about their Prince's absence from Benin, the Oba would laugh and remind them that "the snake would always be knowledgeable and familiar with the ways of the forest."

After this so called "too much exposed Oba" ascended the throne, the first he did was to reintroduce 300 Benin gods that some of the Chiefs had heard about as children and forgotten. He proceeded to ban the roasting of yams in the street of Benin because Ogun, the god of war, had so demanded. He also banned the display of coffins by vendors in the street of Benin. He personally led and officiated in the worship in the temple of many Bini gods and proceeded to correct and explain many mysteries that governed these gods. After, just being on the throne for four weeks, the Benin elders went to the "throne" (Oba never dies) of the Oba's father to inform that "THEY NOW UNDERSTOOD WHAT HE MEANT THAT THE SNAKE WOULD ALWAYS BE FAMILIAR WITH THE WAYS OF THE FOREST."

This current Oba of Benin, created a big controversy, when in his biography titled "I remain, sir, your obedient servant", he pointed out with etymological, anthropological, historical and linguistic proofs that the ancestor of the Yourubas, Oduduwa, was a Benin Prince, who left Benin to establish Ife. "Ile Ife", "Oduduwa" and the Yoruba myth that Oduduwa "came from the sky" was ritually explained and connected to Benin anthropological roots. This attracted lots of criticisms from Yoruba' Kings, especially the Ooni of Ife. The Oba of Lagos, supported the Oba of Benin, pointing out that the first Oba of Lagos, was a Benin Prince. The Oba of Benin, paid great tributes to Onitsha people and Benin-oriented culture, and described his praise worthy experience in Onitsha with the Obi of Onitsha and the Ndichie when he came to pay his courtesy visits to Onitsha after his coronation.

ONITSHA-ADO

This village "gave birth" to Princess Ojedi who voluntarily walked into a grave in order to avert the deaths that were wiping out lives in Umudei and Onitsha. The solution to these calamities, according to the diviner, was a voluntary sacrifice of a virgin who would willingly offer herself for burial. Ojedi after bidding farewell to her father and male siblings danced into her grave. The pain and anguish that befell the father Dei Ogbuevi, made him to leave for Aboh (it is a taboo for a father to "see" the death of his children), again Ojedi was his only daughter. At Aboh (which was founded by Ekensu (elder brother of Oreze: all children of Eze Chima.) Dei prospered and had a large family some of his descendants from Aboh later resettled in Umudei amongst their kith and kin, these were the Ogbe Onira clan in Umudei: a very "tough", powerful, wealthy and spiritual clan. These are the real Umudei "Aboh ri ka." This means Umudei with Aboh roots!! This praise name was solely applied to the Ogbe Onira clan, however, over the years it was extended to the whole Umudei village.

Dei later left Aboh and went to establish Oguta town in Imo State. He died and was buried in Oguta. He was the first Obi of Oguta and till date in Oguta, only Dei descendants can occupy the throne in Oguta. The Nzeribe and Oputa families in Oguta are all descendants of Obi Dei. Just few years ago, when Ojedi deity "left" Umudei to settle at Oguta, and had to be "brought" back to Umudei from Oguta, many Onitsha people wondered why Ojedi would "emigrate" to Oguta (of all places). Thank God that great men like Akunwata Ojiba and Okunwa Okechukwu were there to explain. Akunwata Ojiba, on the very spot where Ojedi was buried, officiated in the sacred ceremony of "bringing back" Ojedi.

THEY ALL SHARE ANCESTRAL BLOODLINES. THE ONLY DIFFERENCES DEPENDED ON WHERE EACH FAMILY SECTION DECIDED TO STOP. ONITSHA UGBO, ONITSHA UKWU, ONITSHA OLONA, ISSELE-UKWU, ISSELE MKPITIMA, EZI, OBAMKPA AND MANY OTHERS INCLUDING AGBOR. UMU-ANIOMA/ ADO N' IDU YEARS AGO, UMU-ANIOMA (ALL DESCENDANTS OF BENIN) THAT SETTLED AROUND THE NIGER RIVER WOULD ANNUALLY GATHER AT THE OBIOR (WHERE OBI-EZECHIMA WAS BURIED) FOR PRAYERS. A GREAT ANTHILL GREW ON HIS GRAVE, ENVELOPING HIS OSHAII-OBA/OGBANCHI.

OLU IS A GENERIC TERM USED TO IDENTIFY RIVERINE DWELLING PEOPLE. EXPERIENCE HAS SHOWN THAT ONITSHA PEOPLE STILL CONSULT THEIR BRETHREN WHEN CERTAIN CULTURAL COMPLEXITIES ARISE. FOR EXAMPLE IN RECENT TIMES, THE UMUIKEM VILLAGE NOW INVITES DIBIAS FROM THEIR KITH AND KIN AT ISSELE-UKWU IN DELTA STATE TO ASSIST THEM IN THE ANNUAL IGBA-PU AFA OBODO(IT IS THE RESPONSIBILITIES OF THIS CLAN TO RITUALLY ASCERTAIN THE WELFARE OF ONITSHA, AND DETERMINE IF SACRIFICES WOULD BE NEEDED TO BE MADE TO AVERT DISASTERS. THEY INVITE DIBIAS TO READ THE AVA/ORACULAR PRINTS OF THE AVA/UGILI INSTRUMENT. THE DIOKPA OF THS UMU-IKEM CLAN WOULD CAST THE AFA DIVINATION INSTRUMENT AND THE ISSELE-UKWU DIBIAS WOULD INTERPRET ITS MESSAGE. THIS VERY POWERFUL AND TOUGH VILLAGE WHERE EVERYBODY WAS ONCE A DIBIA, HAS NOW LOST ITS ANCESTRAL KNOWLEDGE OF DIVINATION. AFTER THE DIVINATION, THE AGBALANZE OF UMUIKEM LED BY THEIR DIOKPA AND THE ISSELE UKWU KINSMEN WOULD PERFORM THE SACRED "AWA MMEE" DANCE. THIS SACRED COSMIC DANCE IS DIRECTED TOWARDS ENHANCING THE CONTINUITY AND PROGRESS OF ONITSHA AND OBI'S LONGEVITY.

UMUIKEM AND THE OBIOR VILLAGES DESCENDED FROM VERY POWERFUL PRIESTS FROM THE OLIHA LINEAGE IN BENIN. THE OLIHAS ARE THE PERSONAL PRIESTS AND DIVINERS OF THE OBA OF BENIN. UNFORTUNATELY, UMUIKEM PRIESTS HAVE LOST THE SECRET KEYS TO THEIR ORACULAR DIVINATION, BUT BEING AWARE OF THEIR ROOTS, THEY KNEW WHERE AND HOW TO RETRACE THEIR STEPS.

IMPORTANCE OF HISTORY AND CULTURE

OUR CULTURE HOLDS THE KEYS AND FORMULA FOR OUR PAST. OUR TRADITIONS(ODINANI) ARE IMMORTAL SPEECHES WHICH OUR ANCESTORS MADE TO GUIDE US TO THE DIVINE. EVERY ASPECT OF OUR CULTURAL PRACTICE IS ORIENTED TOWARDS A COMMUNICATION TO THE DIVINE.

Using western oriented factors and values to assess the "correctness" of our culture should be totally abandoned because African approach to the divine is fundamentally different from the Eurocentric approach.A cultural gap, vacuum or lack of any cultural expression is the worst heritage that one could hand over to one's descendants.

To our ancestors, there existed no separation between spirituality and the physical. All their physical activities were directed or oriented from a spiritual perspective. Certain rituals/prayers/norms directed to the divine must be performed from their waking up to their going back to sleep. To ask them about their religion would be absurd because to them life it self was spiritual. In Onitsha, ancestral lives are governed by spiritual principles and commandments.

THEY CREATED RITUALS, MYTHS, CEREMONIES AND NORMS TO MASK/COVER/HIDE SPIRITUAL PRINCIPLES, WHOSE PARTICIPATION WOULD EXPOSE THEM AND ENVIRONMENT TO ASSURED DIVINE GUIDANCE AND, PROSPERITY. THEY PERIODICALLY INCORPORATED DIVINE ASPECTS OF GOD ALMIGHTY INTO CERTAIN REPRESENTATIONS OROBJECTS (CALLED "ALUSI") TO RESPOND TO CERTAIN SOCIETAL NEEDS. (AS AN EXAMPLE THE GREAT AND DREADED OGILINYE DEITY IN UMUDEI WAS 'ESTABLISHED" BY POWERFUL UMUDEI, IGALA AND ONITSHA DIBIAS TO RESPOND TO EPIDEMIC DISEASES (SMALL AND CHICKEN POX DISEASES) WHICH WERE WIPING OUT ONITSHA AND THE NEIGHBORING COMMUNITIES. AFTER OGILINYE WAS INTRODUCED, THE EPIDEMICS WERE ERADICATED.

MEANING OF THE GODS

EVOKING AND INVOKING DIVINE PRINCIPLES INTO PHYSICAL OBJECTS TO REFLECT THE DIVINE IS PRACTICED BY ALL ANCIENT RELIGIONS AND DERIVATIVES THEREOF. IN THE CATHOLIC CHURCH, DURING CONSECRATION, THE PRIESTS INVOKE AND INCORPORATE THE BLOOD AND FLESH OF JESUS CHRIST INTO WINE AND BREAD RESPECTIVELY. THE CATHOLIC PRIEST MUST KNEEL DOWN TO THE BREAD AND WINE, AFTER EACH INVOCATION. WHEN THE PRIEST KNEELS DOWN, HE IS NOT KNEELING DOWN TO THE PHYSICAL COMPOSITION OF THE BREAD AND WINE, BUT TO THE INVOKED PRESENCE OF THE DIVINE WHICH HAS TURNED THE BREAD INTO THE FLESH OF CHRIST AND THE WINE INTO THE BLOOD OF CHRIST. THE PRINCIPLES THAT GOVERN INVOCATION ARE STRICTLY AND JEALOUSLY GUIDED BY PRIESTS OF ALL RELIGIONS. AGAIN, THERE ARE MANY IMAGES OF THE DIVINE AND THE SAINTS IN THE CATHOLIC CHURCH, ALL THESE IMAGES WOULD REMAIN PURE IMAGES UNTIL AND UNLESS A CATHOLIC PRIEST INVOKES DIVINE PRINCIPLES INTO THESE IMAGES (through prayers and certain manual signs.) THEREAFTER THESE IMAGES WOULD BE DEEMED TO BE FUSED WITH THE DIVINE ATTRIBUTES OF THE DIVINE OR PARTICULAR SAINTS THAT THEY ARE CONSECRATED TO.

Africans and Onitsha people were adepts at these spiritual principles of incorporating divine attributes to the physical objects to represent the divine. All over Africa and in Onitsha, there are no shrines built for God Almighty, except for gods, which are nothing but materialistic expression of the divine principles. Unfortunately, the colonial masters and Europeans considered us "too illiterate" and "sub human" to have the intellectual and spiritual advancement to differentiate the abstract from the physical.

IT WOULD BE OKAY FOR HIM (THE EUROPEAN)TO HAVE CARVED IMAGES TO REPRESENT HIS SAINTS AND DIVINE PRINCIPLES, BUT THE AFRICAN CANNOT BECAUSE HE(THE EUROPEAN DEEMS HIM (THE AFRICAN) TO BE MENTALLY INCAPACITATED AND INFERIOR TO PROCESS THE DIVINE AND PHYSICAL REPRESENTATIONS OF GOD.

AFRICANS USE OBJECTS TO REPRESENT THE DIVINE! THERE IS NOTHING WRONG WITH THE PRACTICE, WHAT IS WRONG IS WHEN ANY RELIGION CONDEMNS ANOTHER FOR THE VERY SAME PRACTICES THAT IT INDULGES.

UNFORTUNATELY, MANY AFRICANS TOOK ALL THE GREAT KNOWLEDGE OF OUR SPIRITUAL PAST TO THEIR GRAVES BECAUSE THEIR CHILDREN FAILED TO SHOW INTEREST, AND THE FEW, REMNANTS WHO RETAINED THIS KNOWLEDGE OF OUR ANCESTRAL MYSTERIES, ALLOWED THEMSELVES TO BE TAINTED WITH MONEY; THEREBY RESULTING IN FURTHER DISTRUST AND SUSPICION OF MANY AFRICANS, OF A WAY OF LIFE THAT SUSTAINED THEM FROM THE DAWN OF CREATION TO JUST FEW YEARS AGO WHEN ISLAM AND CHRISTIANITY WERE IMPOSED ON THEM.

The Anioma controversy: Onitsha and its environ

2012-02-13T01:41:00.000-08:00

There are quite a number of today’s South-East communities that arguably trace their ancestral home to Anioma in present Delta State of Nigeria. The first of these communities is Onitsha in Anambra State. Although Onitsha remains the commercial heart of Ndigbo of the South-East geo-political region it traces its origin to Anioma. The community is still referred to as “Onicha-Ado” by the Anioma people with ancestry to the Ezechime descendants. Ezechime is correctly known in Igodomingodo (Benin) as Ovbi Ikhime, a Benin migrant that left Iduu (Benin) Kingdom after he committed an offence punishable by death. He in addition to Onitsha founded many other communities in Anioma some of which are Issele-Uku, Issele-Mkpitime, Issele-Azagba, Onicha-Ugbo, Onicha-Uku, Onicha-Olona and many more. Issele-Uku is still regarded as the traditional headquarters of the Ezechime clan which includes Onitsha. The traditional ruler of the town (Issele-Uku) is also seen as the head of the Ezechime clan.

The geographical position of Onitsha has exposed it to the social influence Eastern Igbo.Much as the Onitsha people are typically of Anioma extraction, there are still a few Anioma historians who slightly differ on constant mention of this great town as an Anioma settlement.
There are debates that, By origin it is but was not founded on Anioma territory. The land the town was founded was owned by Ezunaka Nkwelle (Oze) people.They merely got that land via conquest. Because they settled on a strange land they kept to their identity as Enuani but that land is not Anioma territory”.

The above may well be personal views of some persons representing Onitsha historical link to Anioma and may be well founded only that historical link may not necessarily be broken by distance. Onitsha is just too important for the Anioma to “seize” from the Eastern Igbo and this is also applicable to Oguta.
Anioma historians have been told to focus more on the western front that comprises of Ndoni, Igbanke, Inyelen and Ekpon and make cultural references to them.

Another Anioma community outside Anioma is Obosi. Obosi is geographically located in Anambra State and lying quite close to Onitsha. History claims that Obosi was founded by Adike from Ojoto with Umuota its royal clan originating from Obior, an Ika community in Anioma. In Anioma tales and fables the closeness in origin and geographical locations shared by Onitsha and Obosi and frequently told. The Obosi are noted to have retained much of the Anioma cultures that truly single the town out as one of the Anioma communities lying outside the Anioma area with foreign social subjugation. There is also Oguta. Although much of the history of origin of the town has been in dimness, it is truly of Anioma origin. They natively speak Ukwani of Anioma and live close to Ekpon. The Oguta also bear Ukwani names but modern issues stand between their Anioma identity and South-Eastern identity. Migrants too have subjugated the Anioma identity of the people. Remarkably, typical Anioma names are becoming extinct are only borne by the elderly people of the community.

Ozubulu was founded by refugees from Ubulu-Uku, an Anioma town after the Adesuwa war with Iduu (Benin Kingdom). The name “Ozubulu” means “the gathering of Ubulu people”. The newly founded Ozubulu settlement was to further found such present towns as Ubulu-Isiuzor and Ubulu-Ihejiofor, all around similar geographical environment. The Ozubulu of the South-Easern region remains an Anioma ancestral branch. Ogba, Egbema and Ekpeye, all have history claiming to have originated from Anioma but linguistics is one social difference that today sets the people far apart from their Anioma kinsmen but that it intertwines with the Igbo interests have rewritten its historical claims of Anioma migration. The oral tradition of the people believes that the communities were founded by Akalaka who migrated from Benin .

An Oguta person may also refuse to be identified with Ukwani origin as he may rather prefer “Oru” as his extraction. Oru is only an Igbo word used to describe Igbo communities and people living outside the present South-Eastern part. Thus for many centuries the Nnewi people preferred to be referred to Ibusa people as “Ndi-Olu (Oru) because of the series of wars carried into the towns and adjoining ones by the Ibusa people. The Oguta people therefore have the tendency to historically link themselves to the Ogba, Egbema and Ahoada people. They claim Orashi lineage for a separate state with Ukwani language.

In all, some historians share the opinion that “the Western Igbo cultural group has three sub groupings Enuani, Ukwuani and Orashi. Only the Orashi do not fall into the Anioma identity and this is why they are pursuing an Orashi state. We do however share many things in common with them but that does not mean we are of the same ethnic group.”

Ndoni was formerly part of Aboh division and the influence of Anioma people of Aboh can still be noticed among the people of Ndoni. Ndoni has an inland area measuring about 600km2. Although Ndoni is of diverse origin, the original settlers are believed to be Okefi (Okehi) in Etche present Rivers state but later joined by migrants from Aboh and Ogume. Ndoni is rich in oil and plays important roles in the economic development of the country. The Ndoni people still happily count themselves among the family of Anioma nation and have also preserved much of their culture that bears the Anioma testimony.

In Edo State, there exist several communities with Anioma ancestry, notable among these towns are the Igbanke people also known as Ika. The Igbanke have since their unfortunate, aberrant and perverted location in Edo State continued to agitate for reunion with their Anioma kinsmen in Delta State or better still, with the creation of Anioma State. They have quietly exhibited this with the usage of social infrastructures in Delta State while hoping to reunite with their Anioma brothers and sisters with the creation of Anioma State. The youths of the area have also on several occasions openly campaigned against their present synthetic location in Edo State where they continue to face marginalization. Igbanke people are of Ika. The story of how the people have found themselves in Edo State is known too well.

Evidences suggest that the small Ekpon community is part of Esan family but these evidences are disappearing on a fast note. Agbor, an Anioma community is chiefly responsible for the economic resilience of the Ekpon community. It is for this reason that many Ika of Agbor extraction can be found in the community. Its cultural identity derived from its cross border location further exposes it to cross-cultural influence that the people have taken advantage of for the optimum expansion of relationship.

The history of Ebu cannot be written without the mention of Inyelen. Ebu is an Anioma town located on the banks of river Niger bounded by Illah in the east and Ezi in the west, and founded by Ubuenu. Inyelen was one of the towns that the fleeing Ubuenu settled. Inyele which today is situated in Edo State of Nigeria is another town that traces its origin to Anioma and has equally exhibited this through its cultural relationship with the people of Ezi, Illah and Ebu.

When all these are considered, then the Anioma can be found in Delta, Edo, Anambra, Rivers and Imo States of the country.

The Significance of Yam and New Yam Festival in Igboland

2012-02-04T16:59:00.000-08:00

There are many accounts as there are old men (in relating the origins of both the yam and the New Yam Festival in Igbo land. One account says, the yam was the reincarnation of the first son of an Afikpo woman sacrificed on the orders of the oracle, Ibu Ụkpabi.

The woman first sacrificed a slave and the community quite appropriately got a bastard yam, "ji abana"; when however she sacrificed her own son, an "amadi ji" a man's yam, sprouted up, a gift of the god to his starving people. There are variations on this story, and they all remind us of similar stories told about staple crops in other civilizations. Wheat, amongst the Romans, was an incarnation of Ceres herself, the goddess of agriculture.

Perhaps the most familiar of the stories about the origin of the rituals surrounding the eating of the new yam is the one that tells how, when it was first brought into our communities, yams were an untested food item. In fear of the entire community dying from food poisoning, domestic animals, slaves and bonded men (in that order) were forced to eat the yam first. Not until it was thus established as a safe food item, did the leaders of the community allow the generality of the public to partake of it. Even then, according to some accounts, the new yam was eaten in a fixed sequence, beginning with the youngest of the most junior lineages.

These stories must be regarded as re-constructions, pure and simple. For one thing, they presuppose a more recent date for the introduction of yams into our region than the available scientific evidence would support.

The large-scale introduction of iron in West Africa dates from about 300 A.D. At least four hundred years before that, several species of yam and oil palm were already firmly established in the forest and woodland regions of West Africa, long before the introduction of other species of yams (or yam proper), plantain, banana, maize and cassava. It, of course, needed the advantage of the metal hoe and machete to make the large-scale cultivation of yams possible.

Nor must we forget the place of "ede" and "akpụ" in the scheme of things." Ede"( cocoyam), is now regarded as the women's crop for which there is an appropriately modest "Ima Ede festival". The cocoyam must have been an early staple crop among the Igbo people, not only because of the many uses to which it is usually put and the many ways it can be eaten, but also because even in competition with cassava, it appears to have been relegated over time to a very secondary position. In fact, it is the cassava that has revolutionalized traditional food habits. From being a poor man's meal, it has over time made famine easier to avoid by making the failure of the yam harvest a less decisive event than it used to be.

New Yam Festival is not an exclusively Igbo phenomenon. There is what has been called the West African Yam Belt which stretches all the way from the Camerouns to the Ivory Coast. The New Yam is celebrated throughout this zone. That this Festival is celebrated so extensively over much of West Africa would suggest that all local explanations for the

Festival, including the Igbo version must be taken advisedly. It would perhaps be simpler to believe that the seasonal year, coinciding with the first Yam harvest, made July and August the true beginning of the season of plenty - or at least, the end of the season of scarcity.

The yam is a most un economical crop to cultivate. For one thing, there is only one harvest a year. For another, cultivating yams is truly a man's job: "ọrụ okorobia": only the able bodied and persevering can successfully do it. Moreover, unlike the cassava, the yam depends on its own tubers for propagation. This means that a substantial part of each harvest is earmarked for the next year's planting - a rather heavy literal wastage of both capital and profit. In consequence, the yam has become a very precious plant, indeed; and if, for any reason, its harvest failed, the community was doomed, as it were, to starvation.

As the Igbo's will say ;Our harvests, then, can only be as good as our labour. Only when we have worked like men can we hope for a proper harvest and for a stock of yams with which to celebrate Ahịajọkụ. Annual celebrations and propitiations make sense only against the background of all full and thorough season's labour of both hand and brain.

Igbo people - differ from many of the communities of the West African coastlines which celebrate the New Yam Festival. The Igbos unlike the Yoruba or the Bini , or the Ashanti and Fante in Ghana in political organisation. Whereas these other societies are imperial aristocratic or hierarchical in their traditions, the Igbos are (as they say) egalitarian and democratic. In this respect, the one West African community within the Yam Belt which shares this tradition with the Igbo people are the Ewe people of Ghana.

The Igbos are perhaps the only major ethnic group in West Africa that lacks the monolithic cohesiveness that is usually the characteristic of people with a long history of communal interaction. All the earlier travelers who visited the Igbo part of the world never failed to comment on the fact that there did not appear to be any kind of central pan-Igbo authority among. Every man, they said, was a god in his house; every village was an autonomous community; federations and alliances, were exactly that: affiliations of convenience which did not pretend to be new political entities capable of transforming the primary pattern of political sovereignty in the federating units.

The Ijaw Water Home

2012-02-04T16:45:00.000-08:00

Bayelsa state is homeland to the Ijaw people of Nigeria’s Niger Delta region. Due to the riverine and swampy nature of their environment in the south south states, they have over the years, established a perfect relationship with the rivers that surround them.

Because of their attachment to rivers, the Ijaw cultural, social, economic and religious lives are defined and influenced by water.According to some Ijaw elders, “water is friendlier to the Ijaw people,” however, every Ijaw is expected to be a good swimmer so he or she can survive capsizing of boats when it happens.

Makoko floating slum, a replica of Nigerian Ijaw Water Home

Everything about the Ijaws is interrelated with water. “Unlike in the north where they dance like antelopes, the Ijaws dance like fishes. Their dance steps are like the movements of the fish and the wagging of their tails in the waters. The Ijaw masquerades usually wear heads of the fishes. All festivals have their origins from water. Ways of life are influenced by the environment which is surrounded by water.”

The lineage of the Ijaw people is traced to Benin in Edo State, where they migrated from and settled in Yenagoa, where they fish in the region's waters and engage in little farming. “The Ijaw culture and customs are water dominated. This is because God has blessed them with water. They are fishermen and also do a little farming.

Yearly festivals are also water related. One of such festivals is the Obunem festival. It is related to the beginning of floods. It is the time farmers are bringing their food stuffs from the creeks and when the waters are overflowing farmlands,” he said. The yearly Obunem festival, is celebrated from the 26th of June to the first week of July. It is characterized by the paddling of the Ijaw ceremonial boat regattas accompanied with all night singing and dancing, with women dressed in colorful attires and presentation of gifts to community leaders and clan heads.

The bigger event is celebrated by all the communities at a designated community with overall paramount rulers. Boat regattas as part of Ijaw festivities, symbolizes “the early days when their forefathers used to go to war in the waters so as to conquer neighbouring communities and make them their slaves. There are two types of boat regattas: the ceremonial boat regatta and the war boat regatta.

The Ijaw war boat regattas are painted black to attack neighbouring villages. The attackers are also painted in black charcoal as a form of camouflage.

“Canons are put in the boats. A small traditional pot is usually tied to the rear- end of the war boat, which dangles from one point to the other. As the boat passes by a community, the warriors challenge member of that community to dare them by cutting the rope that holds the dangling pot at the rear of the boat. Somebody from the community swims across to cut the rope signifying the beginning of the war. If you don’t want war, they simply allow the boat to pass to the next communities,”.

The ceremonial boat regattas on the other hand, are usually colourfully decorated and have a tail similar to that of the fish and are also used for marriage ceremonies, annual festivities and carnivals to showcase the culture of the Ijaw man.

Another event celebrated by the Ijaws is the Ogori (Leopard) festival. “There was an animal which was a spiritual leopard that had killed and tormented the Ijaw people in those days.

One Ijaw man killed that animal and today we do the Ogori celebration to commemorate the killing of the leopard.It is celebrated by jubilations in different communities, dramatization of the fight, boat regattas and shooting of canons and dances. The Ijaws have a lot of idioms and proverbs which are water inclined. One popular Ijaw proverb goes thus: “when you see a hippopotamus pursuing a canoe in the river, it is not actually interested in the canoe, but what is inside the canoe. As soon as the person insight jumps into the water, that ends the pursuit.

A common proverbial saying among the Ijaws is that: One does not get annoyed with a bad canoe when you are inside it. Meaning you cannot say let me do away with the canoe because it is bad in the middle of the sea until you have a replacement or else one risks going down with it.

It is used when the people in the Ijaw community are becoming something else. Another proverb is that: no matter how tall the okro tree is, it cannot be taller than its owner. This is because at whatever time the owner wants to harvest it; he will bend the tree to cut off the fruits. The Ijaws use this idiom at a point a child is trying to go astray.

The economic strength of the Ijaw people lies in the rivers. Apart from oil exploration in the Ijaw land that has defined the economic future of not only the Ijaw people but Nigeria and its place in the world, everything inside and around the Ijaw water is of huge economic value.

The Igbo Sun Mythology

2012-02-04T16:35:00.000-08:00

The sun is one of the most universally revered objects in human history. Just about every culture on the planet honors it for all the different gifts that it brings to our planet, bringing both the light and heat that make life on our planet possible.

The Igbo method of keeping time is based on the sun, as for the majority of human history, our clocks were sundials. Most of our modern calendars (including days of the week like Sun-day), are based on it, and lot of our major holidays originally started as solar equinox or solstice celebrations (such as Easter and Christmas respectively). Even western astrology focuses on a person’s sun signs. Needless to say, our lives revolve around the sun ,literally.

Ndi Igbo, referred to the Sun as "Anyanwu". This is a combination of two different words. The first word," anya" means eye. The second word, "anwu", means light. Together it is “eye of light".

Ayanwu Shrine in Ovoko Village

The sun as an eye is not an exclusively Igbo concept. Another famous example of this can be found in the ancient Egyptian character of Ra, who was depicted as a Falcon headed man who hand a sun disk on his head.Even in most modern cultures the almighty presence of the sun eye is evident.

The sun is a symbol of both physical and spiritual awakening. In most societies, peoples sleep cycles closely followed that of the sun. They would wake up around the time the sun rose, and go to sleep soon after the sunset. Many plants and animals also follow this trend.agriculturist traditionaly have been taught that the best way to save seeds is to keep them dry and in the dark, as they will germinate (awaken) if exposed to moisture and sunlight.

When spiritual awakening occurs, its usually referred to as enlightenment. If one has a good eye, they will notice that many of the holy men and women throughout history are quite often portrayed with a sun disc behind their head. Even their titles and epithets reveal as much. The Buddha, for example, name literally means “The Awakened One.”

Alaigbo (Igboland) is referred to as the land of the rising sun. Many of the most enlightening spiritual teachings and examples in all of Africa had been found in that land in what is now southeastern Nigeria. One place in particular was so highly developed that people considered it to be the cradle of Igbo civilization. This place was known as Agwukwu-Nri.

Nri is said to be responsible for the development of the Ozo title system, the artifacts of Igbo Ukwu, the cult of Ikenga, the creation of the Ofo stick, amongst many other things. Anywanu played a very large role in life of the Umunri. “Nri people believed that the sun was the dwelling place of Anyanwu (The God of Light and Agbala (The Holy Spirit). They believed Agbala to be the collective spirit of all holy beings (human and nonhuman). The Holy Spirit was a perfect agent of Chi-Ukwu or Chineke (The big God or the Creator

God). The Holy Spirit chose its human and nonhuman agents only by their merit. It knew no politics. It transcended religion and culture, and of course, gender. It worked with the humble and truthful. They believed Anyanwu, the Light, to be the symbol of human perfection that all must seek. Anyanwu was perfection and Agbala was entrusted to lead us there.”

Nri people were so serious about their veneration of Anyanwu, that they would wear it on their faces. This facial scarification was called ichi.

“In standard Nri scarification, the artist would carve the first line to run from the center of the forehead down to the center of the chin. They would then carve a second line to run across the face, from the right cheek to the left. The second line met the first at the center of the nose, making it a perfect cross. The second cross was drawn with one line running from the left side of the forehead down to the right side of the chin and another line running down the opposite direction. This sequence and pattern was repeated until the pattern looked like the rays of the sun. Altogether, it took sixteen straight lines, eight crosses, for a full face scarification that mirrored the rays of the sun. It was their way of honoring the sun that they worshiped. But it was more than that. It was the face and service and another way of losing one’s facial personality.”

One very important part of Nri’s mission was as the peacemakers and cleansers of abomination in Igboland. They attempted to broker peace deals and end wars, even going so far as to run onto battlefields to stop them. When a land needed to be cleansed for whatever reason, and it was beyond the scope of the ritual specialists of that area, Nri priests were sent in to do the job of restoring balance. Ironically, the sun itself is a cleansing agent, and it is capable of destroying pathogens in liquids.In alot of ways, the Nri were like the Jedi of the Igbo people. However, instead of using lightsabers, they used Otonsi rods to vanquish evil.

Anyanwu bestows many gifts to people. One gift is the one of sight. When the sun is out, things that were once in darkness are brought to light. This is meant both in the physical as well as metaphysical sense. Darkness is often used to symbolize something that is hidden or unknown, while light in this sense represents something that has been revealed.

It should be clear by now that the eye that is being symbolized is YOUR OWN. It represents YOUR enlightenment, YOUR sight, YOUR vision. This is is reiterated by the usage of a hawk to represent Ra. One of the things that hawks are known for is to be birds of prey. For an animal that flys to be able to spot and capture its prey from so high up in the sky, they must have incredible vision.

Ones eyes are their first oracle. For this reason, one has been unable to consult Afa Ugili/Akpukpala (divination apparatus) if he were outside, as Agwu (the Igbo spirit of divination) would be working primarily through his eyes.

Metaphorically, this sight represents itself as insight, which is the capacity to gain anaccurate and deep intuitive understanding of a person or thing, and foresight, the ability to predict what will happen or be needed in the future. In short, insight is the ability to see things as they really are, and foresight is the ability to see things as they will be.

There are many people who seek solutions to problems when the answers are typically right in front of their face, and the thing about your senses is that if you don’t use them, you will lose them. Have you ever wondered why despite all of the oracles that were all over Africa, none of them seemed to give an adequate solution to the coming domination by the Europeans? (Or if they did, the people definitely did not listen to them!) overdependent on their shrines and oracles that they forgot how to use their abilities of foresight and insight?

Amadioha

2012-02-04T16:25:00.000-08:00

Amadioha is one of the most popular of the Igbo deities. In fact, right after water spirits, the gods of thunder and lightning like Shango, Siete Rayos, Nzaji, etc; Amadioha seem to be the most well known and liked of all the deities all over Africa and diaspora. Although he is usually referred to as "Amadioha", the word is not really a name, but one of his many epithets, which also include Igwe, Ofufe, and Igwekaala. The proper name of this entity would actually be Kamalu, or Kalu Akanu.

Much of what is said about the other gods of thunder and lightning can be said about Amadioha: They serve as agents of justice, they are associated with war and aggression, and their colors tend to be red and white.

People who have been accused of crimes go to their shrines to declare their innocence, less they be struck by lightning.

Amadioha Shrine

Unlike his fellow thunder and lightning deities, Amadioha doesn’t carry an object of power like Thor, that carries his hammer or like his second cousin Shango, that carries his axe. If he did carried something, It is assumed to be an Ogu stick, seen as a symbol of justice. The ram is sacred to a lot of the African thunder and lightning gods, both as a sacrifice and as a symbol. In fact, Amadioha is said to at times appear to people in the form of a large white ram.

Even though the vast majority of Igbo people in recent times profess to be Bible believing Christians, belief in Amadioha still remains strong.

Amadioha is still used today to curse people or threaten them. In Igbo towns, you may hear the phrase “thunder fire you!” or ”Amadioha magbukwa gi!” (Amadioha will punish you!)

Metaphysically, Amadioha represents the collective will of the people. An analysis of his name says so much. The name is a combination of Amadi and Oha. The first word," Amadi", is a name given to freeborn males. "Oha" is a concept that deals with the power of the community. Traditionally, Igbo communities were not ruled by monarchs, and made their decision by using Ohas (community assemblies).

Whatever they agreed on, the community was responsible for enforcing. The Oha title is also supposed to be the last highest level of the Ozo title system. And its one that is virtually impossible to get, because it belongs to the people! So as the rules are made by the Earth Mother Ani (who metaphysically represents the unity of the people), they are enforced by Amadioha (their collective willpower) through lightning and thunder.

In other words, the Amadioha shrine, along with similar ones in Africa, were an indigenous form of weather manipulation. Besides being used to bring rain (which exists in just about every society in the form of a rain dance/prayer, even till today), it also was used to enforce the rules and regulations that were made by the community.

Some Africans in the bush were successful in doing naturally what modern scientists have attempted to do with machines. The power of Amadioha really makes one wonder what great things Africans could do if they decided to come together. It also brings a whole new meaning to the phrase: “The Power to the People!”

Myths of Divination, Parables

2012-02-04T15:59:00.000-08:00

The Transmission of Odinani & Omenala in Pre-Colonial and Modern Society (Part 2)
by Omenka Egwuatu Nwa-Ikenga

Ifuru (mythology)

Ndi Igbo (Igbo people), like other ancient people around the world, created mythology to answer basic questions about how the world was created, where their people came from, and why things are the way they are in the world. However, unlike many unenlightened people today, they were not naive enough to take these stories literally, and understood them to be symbolic.

The following myth deals with the origin of Afa (divination). Although the Yoruba system of Ifa is the most popular, it did NOT originate with them and appears all over West Africa. The Fon people call it Fa. The Urhobos call it Epha. To the Ewe, its also called Afa.

Divination Apparatus

The excerpt is from page 86 of John Umeh’s After God is Dibia Volume 1:

“The Igbos have a very interesting history of the origin of Afa Ugili/Akpukpala. There was a very brilliant Igbo lady who made accurate prophecies and inspired utterances and accurately read the minds of God, spirits, ancestors, men and women, stars, planets and all that exists and saw clear and accurate visions of what was, what is, and what will be. Additionally, she heard, with the help of her mystical third ear, what was, what is, and what will be.

She was consulted on all problems which she solved with precision and complete satisfaction. She lived to a very ripe old age, serving humanity and God with her clear vision and uncanny audition. When she finally died, humanity was thrown into a great wailing, chaos and confusion.

A delegation was therefore sent to Chukwu (God) with a request that He kindly send a replacement or make it possible for all to have the vision and audition of the dead wise old lady sage. God consoled the delegates and sent back, through them, His merciful words of consolation to humanity.

He instructed them on how to bury the old, dead divination sage with a promise that an Ugili, sacred tree, will sprout and grow from her head and that its fruits, when they ripe and fall, should have their shells broken into two and arranged four on each of four strings, which when cast and interpreted will tell with accuracy, what was, what is, and what will be.The delegates left home for the human world with the good news, divine words of consolation and instruction on the new divination system that would replace the uncanny vision and audition of the lady sage of divination. God’s instructions were obeyed to the last letter. The result was as promised”

Unlike other mythologies where women usually are blamed for the downfall of the human race, a woman is seen as being the source of this sacred divination system, and women played very important roles in pre-colonial Igbo society as dibia afa (diviners) and priestesses.

Ukabuilu (parables)

Parables are alot like mythology, but mostly deal with moral lessons rather than answering questions of origins. The following is a parable from the Oraifite community of Igboland.

“Many years ago there was a Calabar hunter called Effiong, who lived in the bush, killed plenty of animals, and made much money. Every one in the country knew him, and one of his best friends was a man called Okun, who lived near him.

But Effiong was very extravagant, and spent much money in eating and drinking with every one, until at last he became quite poor, so he had to go out hunting again; but now his good luck seemed to have deserted him, for although he worked hard, and hunted day and night, he could not succeed in killing anything.

One day, as he was very hungry, he went to his friend Okun and borrowed two hundred rods from him, and told him to come to his house on a certain day to get his money, and he told him to bring his gun, loaded, with him.

Now, some time before this Effiong had made friends with a leopard and a bush cat, whom he had met in the forest whilst on one of his hunting expeditions; and he had also made friends with a goat and a cock at a farm where he had stayed for the night.

But though Effiong had borrowed the money from Okun, he could not think how he was to repay it on the day he had promised.

At last, however, he thought of a plan, and on the next day he went to his friend the leopard, and asked him to lend him two hundred rods, promising to return the amount to him on the same day as he had promised to pay Okun; and he also told the leopard, that if he were absent when he came for his money, he could kill anything he saw in the house and eat it.

The leopard was then to wait until the hunter arrived, when he would pay him the money; and to this the leopard agreed. The hunter then went to his friend the goat, and borrowed two hundred rods from him in the same way.

Effiong also went to his friends the bush cat and the cock, and borrowed two hundred rods from each of them on the same conditions, and told each one of them that if he were absent when they arrived, they could kill and eat anything they found about the place.

When the appointed day arrived the hunter spread some corn on the ground, and then went away and left the house deserted. Very early in the morning, soon after he had begun

to crow, the cock remembered what the hunter had told him, and walked over to the hunter’s house, but found no one there. On looking round, however, he saw some corn on the, ground, and, being hungry, he commenced to eat.

About this time the bush cat also arrived, and not finding the hunter at home, he, too, looked about, and very soon he spied the cock, who was busy picking up the grains of corn. So the bush cat went up very softly behind and pounced on the cock and killed him at once, and began to eat him.

By this time the goat had come for his money; but not finding his friend, he walked about until he came upon the bush cat, who was so intent upon his meal off the cock, that he did not notice the goat approaching; and the goat, being in rather a bad temper at not getting his money, at once charged at the bush cat and knocked him over, butting him with his horns.

This the bush cat did not like at all, so, as he was not big enough to fight the goat, he picked up the remains of the cock and ran off with it to the bush, and so lost his money, as he did not await the arrival of the hunter.

The goat was thus left master of the situation and started bleating, and this noise attracted the attention of the leopard, who was on his way to receive payment from the hunter. As he got nearer the smell of goat became very strong, and being hungry, for he had not eaten anything for some time, he approached the goat very carefully.

Not seeing any one about he stalked the goat and got nearer and nearer, until he was within springing distance.

The goat, in the meantime, was grazing quietly, quite unsuspicious of any danger, as he was in his friend the hunter’s compound. Now and then he would say Ba!! But most of the time he was busy eating the young grass, and picking up the leaves which had fallen from a tree of which he was very fond.

Suddenly the leopard sprang at the goat, and with one crunch at the neck brought him down. The goat was dead almost at once, and the leopard started on his meal.

It was now about eight o’clock in the morning, and Okun, the hunter’s friend, having had his early morning meal, went out with his gun to receive payment of the two hundred rods he had lent to the hunter.

When he got close to the house he heard a crunching sound, and, being a hunter himself, he approached very cautiously, and looking over the fence saw the leopard only a few yards off busily engaged eating the goat. He took careful aim at the leopard and fired, whereupon the leopard rolled over dead.

The death of the leopard meant that four of the hunter’s creditors were now disposed of, as the bush cat had killed the cock, the goat had driven the bush cat away (who thus forfeited his claim), and in his turn the goat had been killed by the leopard, who had just been slain by Okun.

This meant a saving of eight hundred rods to Effiong; but he was not content with this, and directly he heard the report of the gun he ran out from where he had been hiding all the time, and found the leopard lying dead with Okun standing over it.

Then in very strong language Effiong began to upbraid his friend, and asked him why he had killed his old friend the leopard, that nothing would satisfy him but that he should report the whole matter to the king, who would no doubt deal with him as he thought fit.

When Effiong said this Okun was frightened, and begged him not to say anything more about the matter, as the king would be angry; but the hunter was obdurate, and refused to listen to him; and at last Okun said, “If you will allow the whole thing to drop and will say no more about it, I will make you a present of the two hundred rods you borrowed from me.”

This was just what Effiong wanted, but still he did not give in at once; eventually, however, he agreed, and told Okun he might go, and that he would bury the body of his friend the leopard.

Directly Okun had gone, instead of burying the body Effiong dragged it inside the house and skinned it very carefully. The skin he put out to dry in the sun, and covered it with wood ash, and the body he ate.

When the skin was well cured the hunter took it to a distant market, where he sold it for much money. And now, whenever a bush cat sees a cock he always kills it, and does so by right, as he takes the cock in part payment of the two hundred rods which the hunter never paid him.

The Igbo's says the moral of this story is "Never lend money to people (who cannot pay it back), because if they cannot pay they will try to kill you or get rid of you in some way, either by poison or by setting bad Ju Ju’s for you.”

Igbo Prayers

2012-02-04T15:35:00.000-08:00

Ute ikpe ekpere (prayers)

Prayer has always been a central part of Igbo life. It served as a direct link to ala mmuo (the spirit land). A morning prayer of this nature was done every day by the head of each household while offering oji (kola nut) to the different divinities.

“A kpopu uzo, a kpopu onu

The dawning of a new day marks the beginning of a routine struggling for the means of human and other beings existence

Ubosi kpatalu nu nya likalie

The day that fetches more benefits than others deserves to have more of those items of benefit

Uchu adi agba mma ekwu

The pen kinfe routinely deployed for splitting of kolanuts because of the nature of its assignment is always assured of early morning breakfast

O bu n’igwe , O bu n’ana, chedo anyi

God who lives in heaven and on earth, please protect our interest

Omebia, Odokwaa

God you destroy and regenerate lives

O sibe, O dika a ma elisi

God bestows gifts as though these benevolence would remain endless

E lisie, o dika a ma eweta ozo

He allows or rescinds these gifts as he considers appropriate or expedient

Taa oji a n’otu ka anyi taa ya n’ibe n’ibe

Almighty God, take this kolanut in whole, while we take it in cotyledons

Oru mmuo na nnu mmo bianu taa oji

All classes of spirit/elementals, especially the good ones, please have your own share of this nut

Ichie ukwu na ichi nta

Titled and non-titled ancestors to join us in this exercise

Ndi mvu na ndi egede

The primordial and other ancestors of the spirit world also to join

A nalu nwata ife o ji ama mma mma ya aluru

When a child is deprived of what he loves he subsequently is made miserable

Ana, ndi afulu anya na ndi afuro anya, nke na enwero okpa ibe ya kwota ya n’azu

This land, indigines dead and alive; among the dead;the deformed and the crippled helped by others also are invited to join

Unu ekwena ka oji dalue ana, ma o bu ka nwa-ngwele gbaa aji

(Almighty God) do not allow this kolanut to drop from my hand or subject us to any misfortune today

Ofo nn m nyiba m alo, e welu m aka abo bulu ya

I will at all costs endeavor to protect all the heritages handed over to me by my father

Mmuo na anoro ya, mmadu ebulu oche ya

If an oracle vacates its seat, a human being takes over

Izuzugbe nzugbe, anunu gbe

All (spirits/ancestors) are enjoined to rally and then fully participate in these early morning prayers

O sii nwata, jide nkakwu, ya ga-ekunye mmili o ga-eji kwo aka

Anyone who makes a child commit a crime will have to bear the consequence of his action

Oso chuka nwata, o gbanaa ikwu nne ya

A child who has a serious disagreement with his fraternal household may op to move over and settle with his maternal relatives

Nee ubosi taata dozie ya ka o di ka ibe ya

God bless today as you did with other days

Ndi ilo ezuana anyi n’uzo

We earnestly pray we do not fall prey to the evil plans of our enemies

O bialu egbu anyi gbue onwe ya

Wicked plans designed to harm the innocent are to have boomerang effect

Ile oma ka ejuna ji agan’ogwu

We achieve much progress by being good, kind and gentile

Ife any ga-eli bia, nke ga eli anyi abiana

We pray for the good things of life and abhor evil tendencies

Izu gbajulugwo o kaalu nti

Secrets and malevolent plants at some point in time, may be revealed

Ututu tutauta ife

May today be blessed with blessed with lots of good luck

Onye welu ututu tutuba otutujue akpa

If you start early enough to toil, you will achieve a lot by the end of the day”

As you can see, Igbo prayers were a combination of affirmations, praises, proverbs, and requests. There were no wish lists or the marathon sessions of begging that are prominent in some traditions today. Most importantly, Igbo prayer was almost always never done empty handed, and placed a good deal of responsibility on the part of the person doing the prayer to follow it up with the right actions and deeds that would lead to its fulfillment.

LINGUISTIC SIMILARITIES Between Ancient Egypt and Yoruba

2012-02-04T15:22:00.000-08:00

A lot has been said about the Yorubas migrating from Egypt to their present location: south-west Nigeria. Looking at their linguistic similarities, one may draw some form of conclusion in the affirmative. Here is a list of 101 Egyptian and Yoruba words.

EGYPT /YORUBA

1. Wu (rise) Wu (rise)

2. Ausa (Osiris, father of the gods) Ausa (father)

3. Ere (python/ Serpent) Ere (Python / Serpent)

4. Horise (a great god) Orise (a great god)

5. Sen (group of worshippers) Sen ( to worship)

6. Ged (to chant) Igede (a chant)

7. Ta (sell / offer) Ta (sell/offer)

8. Sueg (a fool). Suegbe (a fool)

9. On ( living person) One ( living person)

10. Kum (a club) Kumo (a club)

11. Enru (fear / terrible) Eru (fear / terrible

12. Kun / qun (brave man) Ekun (title of a brave man)

13. Win (to be) Wino (to be)

14. Odonit (festival) Odon (festival)

15. Ma or mi (to breath) Mi (to breathe)

16. Tebu (a town) Tebu (a town)

17. Adumu (a water god) Adumu (a water god)

18. Khu (to kill) Ku (die)

19. Rekha (knowledge) Larikha (knowledge)

20 Hika (evil) Ika (evil)

21 Mhebi (humble) Mebi, humble to ones family

22 Sata (perfect) Santan (perfect)

23 Unas (lake of fire) Una (fire)

24 Tan (complete) Tan (complete)

25 Beru (force of emotion) Beru (fear)

26 Em (smell) Emi (smell)

27 Pa (open) Pa (break open)

28 Bi (to become) Bi (to give birth, to become)

29 Hepi (a water god) Ipi (a water god)

30 Sami (water god) Sami (a water god)

31 Osiri (a water god) Oshiri (a water god)

32 Heqet – Re (frog deity) Ekere (the frog)

33 Feh (to go away) Feh (to blow away)

34 Kot (build) Ko (build)

35 Kot (boat) Oko (boat)

36 Omi (water) Omi (water)

37 Ra (time) Ira (time)

38 Oni (title of Osiris) Oni (title of the king of Ife)

39 Budo (dwelling place) Budo (dwelling place)

40 Dudu (black image of Osiris) Dudu (black person)

41 Un (living person) Una (living person)

42 Ra (possess) Ra (possess/buy)

43 Beka (pray/confess) Be or ka (to pray or confess)

44 Po (many) Po (many/cheap)

45 Horuw (head) middle Egyptian Oruwo (head) (Ijebu)

46 Min (a god) Emin (spirit)

47 Ash (invocation) Ashe (invocation)

48 Aru (mouth) Arun (mouth ) Ilaje

49 Do (river) Odo (river)

50 Do (settlement) Udo (settlement)

51 Shekiri (water god) Shekiri (a water god)

52 Bu (a place) Bu ,a place

53 Khepara (beetle Akpakara (beetle)

54 No (a water god) Eno (a water god)

55 Ra -Shu (light after darkness) Uran-shu (the light of the moon

56 Run-ka (spirit name) Oruko (name)

57 Deb/dib (to pierce) Dibi (to pierce)

58 Maat (goddess of justice) Mate (goddess of justice)

59 Aru (rise) Ru (rise up)

60 Fa (carry) Fa (pull)

61 Kaf (pluck) Ka (pluck)

62 Bu bi (evil place) Bubi (evil place)

63 In- n (negation In-n (negation)

64 Iset (a water god) Ise (a water god)

65 Shabu (watcher) Ashonbo (watcher)

66 Semati (door keeper) Sema (lock/shut the door)

67 Khenti amenti (big words of Osiris Yenti – yenti (big, very big)

68 Ma (to know) Ma (to know)

69 Bebi, a son of osiris) Ube, a god

70 Tchatcha chief (they examined the death to see if they tricked tsatsa (a game of tricks, gambling )

71 Ren( animal foot) Ren (to walk)

72 Ka (rest) Ka (rest/tired)

73 Mu (water) Mu (drink water)

74 Abi (against) Ubi (against / impediment)

75 Reti (to beseech) Retin (to listen)

76 Hir (praise) Yiri (praise)

77 Ta(spread out) Ta (spread out)

78 Kurud (round) Kurudu (round)

79 Ak – male Ako (male)

80 Se – to create Se (to create)

81 Hoo (rejoice) Yo (rejoice)

82 Kamwr (black) Kuru (extremely black

83 Omitjener (deep water) Omijen (deep water)

84 Nen, the primeval water mother) Nene (mother

85 Ta (land) Ita (land junction)

86 Horiwo (head) Oriwo (head)

87 Ro (talk) Ro (to think)

88 Kurubu (round) Kurubu (deep and round)

89 Penka (divide) Kpen (divide)

90 Ma-su (to mould) Ma or su (to mould)

91 Osa (time) Osa (time)

92 Osa (tide) Osa ( tide)

93 Fare (wrap) Fari (wrap)

94 Kom (complete) Kon (complete)

95 Edjo (cobra) Edjo (cobra)

96 Didi (red fruit) Diden (red)

97 Ba (soul) Oba (king) soul of a people

98 Ke (hill) Oke( hill

99 Anubis (evil deity) Onubi (evil person)

100 Kan (one: Middle Egyptian) Okan one)

101 Nam (water god) Inama (water god)

The words above are used to show that most Yoruba words are identical to the ancient Egyptian.

Idoma Marriage

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Two major types of marriage exist in Nigeria: monogamy, a marriage of one man to one woman, and polygyny, a marriage of one man to two or more wives. In most cultural groups in Nigeria, traditional marriage is usually an arrangement between two families as opposed to an arrangement between two individuals.

Accordingly, there is pressure on the bride and bridegroom to make the marriage work as any problem will usually affect both families and strain the otherwise cordial relationship between them. In most Nigerian cultures, the man usually pays the dowry or bride-price and is thus considered the head of the family. Adultery is acceptable for men, but forbidden for women. Marriage ceremonies vary amongst Nigerian cultures.

Idoma marriage

The Idoma people live in central Nigeria, in the Benue State. The myth of their origin states that they descended from the Zulu tribe of South Africa. They are mainly warriors. Some of their subgroups are the Adors, Otupas, Ogbanibos, Apas, Ofokanus and Owukpas.

Marriage in Idoma land is considered a lifelong state, although divorce is possible on the grounds of adultery or other concrete reasons. When an Idoma man is at least twenty-five years old and has the financial and physical capacity to maintain a wife and children, he searches for and finds a woman of his choice, who is at least eighteen years old. He reports his findings to his family, which then chooses a go-between, a person who is familiar with the girl's family.

The go-between investigates the family of the prospective bride to ascertain that the family has no history of mental disease, epilepsy, or similar problems. If the result of this investigation is positive, the prospective groom's family visits the woman's family with gifts of kola nut and hot drinks. After the first visit, another visit is scheduled for the woman to meet her future husband, after which a final visit is scheduled for the future groom and his family to pay the bride-price and offer other gifts. If the woman refuses to marry the man after these gifts have been provided, the groom's family keeps them.

On the wedding day, in addition to the bride-price, the groom must pay a dowry first to the bride's mother and then another dowry to the father; this involves a significant amount of bargaining. Also every member of the bride's mother's family must be given money, with the groom's family determining the amount. The bride's age group and her more distant relatives also are given money, with the amount varying with level of the bride's education and productivity.

Then the groom's family gives the bride a rooster and some money. If she accepts these gifts and gives them to her mother, she indicates her acceptance of the groom, but if she refuses, she signifies her refusal. If she accepts him, she is showered with gifts and money, and the two families eat and drink together. Before the bride is finally handed over to her husband, however, her age group will pose as a mock barrier to those who want to take her and extort money from the anxious groom's family. The bride's mother buys her cooking utensils and food because she is not expected to go to the market for the first five market days after her marriage. At the end of the eating and drinking, the wife is finally handed over to her husband's family.

Ideally the bride should be a virgin at marriage, which brings pride and joy to her family. If she is found not to be a virgin, she is taken to the husband's family' ancestral shrine for cleansing. After this, the Ije is put on her to invoke fertility on her. This marks the beginning of married life amongst the Idoma tribe.

Okrika Marriage

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Marriage in Okrika land, Okrika, Rivers state, Nigeria

Okrika is located in the eastern part of the Niger Delta of Nigeria, in the Rivers State. The Okrika clan is made up of nine major towns and more than fifteen villages.The fifteen villages are known as Iwoama (new towns). Okrika is the largest town with the largest population and is the administrative and traditional headquarters of the clan. In the Wakirike area, there are two main types of marriages the Ya or Iyaye and the Igwa.

The Ya marriage ceremony involves certain customary functions that precede the consummation of the marriage. Here the bride and groom must come from the same tribe. When the husband is ready, members of the family assemble for the essential marriage rites, including the tying of the knot.

The man is required to produce three to five pieces of kano cloth or Ikpo, one piece of real India cloth, or injiri, four yards of raffia palm cloth sewn together (okuru), and another separate yard of the same material. If the husband is wealthy, he adds additional kinds of cloth. He also provides three or four large pots of palm wine and twenty-two or twenty-four manila. These offerings are placed in the shrine of the family ancestors, and an elderly person in the family takes up the single yard of raffia cloth and ties the knot.

The husband and wife stand before the shrine, side by side. The elder then ties the raffia cloth round the waist of the wife seven times, each time uttering some words that invoke blessings on the couple. Palm wine is poured into a drinking cup, and the bride and groom drink from it simultaneously. The knot has thus been tied, and divorce becomes virtually impossible. The single yard of raffia cloth is the essential thing to make the marriage binding. In case of unavoidable divorce as aresult of adultery on the woman's part, the parents of the wife are bound to return double the cumulative expenses of the husband.

The second system, Igwa, means mixed; the woman and the man may marry even though they are from different families. A woman married under the Ya system can be married under Igwa if the Ya husband is not living with her as husband and wife under the same roof. All offspring of this second marriage belong not to the biological father but to the Ya husband, who by custom is regarded as their legal father.

If the woman have not been previously married to any man under the Ya system, children from the Igwa marriage belong either to the lawful husband of the wife's mother or to her brothers. However, the once unchangeable custom of the possession of children born under the Igwa system of marriage is relaxing under the pressure of modern times. Many adult men and young people engage in Igwa marriage if their previous marriage produced no children

Ibo Marriage System

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The Ibos are a very class-conscious group. They have a caste system and encourage endogamy. In the Ibo society, the castes include the Nwadiani, who are the upper caste of freeborn and land owners, and the Osu, who are the lower caste and descendants of former slaves. In the past, the Osu were used in human sacrifices. (Though the Osus are no longer slaves, they are still discriminated against by the free-born, who will usually oppose any of their children marrying an Osu)

Within the Nwadiani are three groups:

The freeborn, who are able to trace their lineage to the founder of a segment of the community.

The Omoru, whose ancestors came from elsewhere to settle and become attached to the founder of the community. Their descendants are accepted as full members of the village or town because of their freeborn status in their place of origin.

The descendants of the autonomous groups, who lived in the area before the founders of the state arrived and incorporated them into the structure of the community, which they established.

Intermarriage among Nwadiani has united these three categories in a closely knit kinship system. All the lineages in the village were believed to have descended from one ancestor or the other. Kinship links were sometimes invoked to create special relationships with neighboring village groups or village. Owing to their close kinship ties, men had to find their wives outside the village. One kind of link is between villages and village groups. Villages in a group, as well as neighboring villages, were linked by bonds forged by marriage alliances.

Endogamous marriage seemed to have served to perpetuate the Osu status, which is inferior. At Oguta, Osomari, Onitsha, and Abo, Osu could only marry an Osu because of their outcast status. They are thus despised by the freeborn. This discrimination was carried further at Osamari where the Osu class had their exclusive residential quarters (ebo) in each division. This also gave the servile quarters a sense of corporate solidarity in opposition to the "Freeborn" quarters. Through the intermarriage between members of different Ogbe, Ebo and the Osu of a community they have developed a web of kinship similar to that, which characterizes the Nwadiani.

However, permitted intermarriage between Osu and Nwadianins and children born of such mixed marriages are allowed to have the status of Nwadiani. (Note that though this caste system is historical, the descendants of these castes have inherited their ancestors' classes and are therefore stratified along that line even today.)

Marriage ceremonies in traditional Ibo society are elaborate affairs celebrated with much fanfare and merriment. The couple must have had some period of courtship during which the prospective groom informs his parents of his intention to take a woman of a certain village as wife. The parent of his intended wife must be known to his parents, and the courtship requires the prospective bride to pay at least one courtesy call on her potential inlaws to enable them to get to know her. After getting acquainted with the woman, the parents of the bridegroom will give their approval if they are satisfied that their prospective daughter-in-law has an unblemished reputation. Such courtships usually become public knowledge. The day of the marriage must be mutually agreed upon by both families.

On the day of marriage, the bride proceeds to her future spouse's village, accompanied by her mother, many girls of her own age, and her mother's female friends. An Ibo bride may also carry with her a "bride's dowry," which usually consists of kitchen utensils, mortar, palm oil, cassava, locust beans, and other condiments. The bride's dowry is usually contributed by her parents, their friends, and her own friends. The bridegroom and the two families, including friends and well-wishers, sit in their compound to eagerly await the arrival of the bride. When she comes, several young, unmarried women of the host village attend to her as a sign of welcome.

An Ibo bride is usually colorfully decorated and given a beauty mark and other embellishments to set her apart. Jigida, which are waist beads of different colors (as many as fifteen or eighteen), adorn her waist. The young women dance in a circle around her, while her future husband and in-laws occasionally break through the circle one or two at a time and stick money on her forehead. As the money falls to the ground, one of the young women picks it up for her. As she dances, the jigida that covers her waist and the upper part of her buttocks jingle. After the feasting, the mother and others from her village return home, while the bride remains in her husband's village.

Housa Marriage

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Marriage in the Hausa culture

The Hausas live in northern Nigeria. They are also found in Ghana, Togo, and Benin. The Hausas generally attach great importance to premarital chastity. A Hausa husband who discovers that the girl he has married is not a virgin will proclaim her shame to the entire town by breaking a pot outside his house. Among most Fulani, and other subtribes of the Hausa, custom forbids sexual intercourse between young people who are betrothed.

Other tribes, however, view premarital intercourse as a kind of trial marriage. The Piri suitor cohabits with his fiancée for a period of four months in her mother's compound. Some of them may bear children before marriage, depending on the length of courtship. The young men are usually happy to marry these young mothers. Among tribes who accept premarital sex, no stigma is attached to the young woman (girl) who bears a child before marriage. The child is claimed by the girl's family, except where the father of the child is the girl's betrothed and has paid the bride-price in full. Kona boys and girls who are betrothed may cohabit. If the girl conceives, the boy has to make additional payments to her father, presumably on the ground that her fertility has been proven.

Some tribes practice the custom of placing young women under the care of their betrothed before they reach marriageable age; this is common among the Kona, Margi, Mumuye, and Mumbake, as well as the Mosi tribe. The objective appears to be twofold.

First, the responsibility for the girl's upbringing and chastity is thrown on the fiancé's family, and second, the appropriation of the girl by her betrothed is clearly signified. As a result of pre-nuptial relations, a man can repudiate his betrothal at any time without the payment of damages in Hausaland.

Types of marriages in Hausaland

The Hausas practice various kinds of marriage. They include junior levirate marriage, whereby a younger brother may marry his late senior brother's wife or wives, and sororate marriage, whereby a man may marry his late wife's sister. Other types of marriage in Hausaland include cousin marriage known as auren zumunta, whereby a man or woman may marry anyone from a second cousin onward. Polygyny is also very popular, while many of the women, especially among the Muslims, are kept in the harems. The Hausas also practice a special type of polyandry that is a counterpart of concubinage. Among the Fulani pagan nomads, "wife lending" to a husband's brother or son is regarded as an act of reciprocal hospitality. The Munshi, Amgula, Yergurn, Rukuba, and Lungu practice marriage by "wife abduction." Other types of marriages in Hausaland include "marriage by purchase" (women are seen as transferable property) and "marriage by exchange" (one man gives his sister or daughter to a friend for a wife in exchange for a wife for himself). Marriage can also be by "capture," in most cases with the girl's consent, or by elopement.

Eho Festival of the Bini's (2)

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In Nine days, they say, the Iyase will kick off the celebrations with the performance of his own Eho. In thirteen days, five days after the Iyase ceremony,the City Citizen, along with other Chiefs, will arrange their own ceremonies in their individual homes.

The Eho ceremony is a yearly festival during which the Edo feed their dearly departed ancestors. The ceremony is the Principal festival of the religion of Ancestor's worship. And ancestor worship is the only collective religion possessed by the Edo's as an ethnic group. It is native to the land and to its inhabitants, subscribed to by all of the people. The other native religions which exist in Edo land, like the Okhuaihe, the Ovia, and the Olokun - are mere cults, hero warship cults, restricted in spread and acceptance, and practiced only by their adherents. On the other hand, ancestor -worship is practiced by all without exception. It is the religion which people refer to when they talk about the "Traditional Religion".

The Eho is its yearly celebration.The elaborateness of the Eho festival in each individual household is directly proportional to the size of the family purse. A titled citizen would go to the Oba Palace to inform the Monarch that he intend to feed his "ancestors" on the evening of that particular day. The Oba would present to the Chief a gift of a bawl of kola nuts. These would be the kola nuts, augmented by the Chief, which would be used for prayers at the

aro erha, the alter of the ancestors, at the actual ceremony later that evening.

The whole of the extended family gathers at the family home. Grown-up sons who have already left home to set up homes of their own arrive at the ancestral family home, accompanied by their own individual families. The married daughters of the home also arrive with their husbands and children.

Early at dusk, the worship at the ancestral alter by the whole family takes place. The worship at the

aro erha, aro iye or aro erhinmwin, by the gathered congregation is climaxed by the slaughtering of the sacrificial livestock earmarked for the ceremony The sacrificial offering provides the meat for the general feasting which takes place at break of day. When the religious aspect of the ceremony is over, the main business of the evening commences, which is the NARATION OF THE HISTORY OF THE FAMILY, begun as far back in time as it could be remembered. This history is told by the head of the household of the home, around whom are gathered his wives, Sons and Daughters, with their wives and Husbands, grand children and great-grand children. The Family history narration is the high point of the night's activities, re-invigorating all the listeners and renewing the BONDS OF THE KINSHIP WHICH LINK THEM TOGETHER.

What remains of the night is then taken up with singing and dancing and story telling, i.e. the telling of Folk tales, until the early hours of the next morning.

The festival cooking starts at Dawn. The ancestral spirits are given their own portion of the cooked food in a short ceremony at the ancestral alter, after which the general ceremony commences. Cooked food, especially portion of the slaughtered animal, is sent to all the neighbors and friends. If a Cow has been slaughtered for the ceremony in the household, of a Chief, a hind-leg of the sacrificial offering along with other items would be sent to the Oba's Palace.

The Benin City grandee is less censorious of the unrefined habits of the visiting villager during the Eho season because the villager always comes to Benin with welcome bundles of the yam tuber.

During the Eho festival period, the sons-in-law of household get yet another opportunity to give meaning to their son-ship of the family of their wives. They accompany their wife/wives to the Eho ceremony laden with bundles of scares yam tubers plus calabashes of sweet palm wine, augmented frequently with sacrificial items of livestock like chicken and goats.
Continue in Eho Festival of the Bini's

Eho Festival of the Bini's

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Apart from the elaborate yearly Igue festival, other traditional festivals are celebrated by the Bini's, like the Eho festival.

Ikpoleki and Eho-ema

IKPOLEKI and EHO-EMA are both part-and -parcel of Eho people However, EHO-EMA is only for the princes and the Enigie ("Dukes")."Enigies are normally SON of departed Obas and therefore brothers and uncles of the reigning Oba. They never reside in Benin City.

The Eho festival takes place before harvest time, around the month of September in modern reckoning. The new yam, i.e. the yam of the current farm under cultivation, has yet to be harvested, and the old yam, the previous year's harvest, has virtually been eaten up, since much of it had earlier been used as seed-yams for planting of the current farm. The yam tuber is therefore scarce, and expensive in Benin City during Eho festival season. And it is only the pounded yam that the spirit of the ancestors are fed upon. The Edo's say:

EDO KHOO!

IRAN EKHO VBE EGHE EHO:

The Benin People are hard to Please But not during the Eho festival season

The Ikpoleki Festival of the Okhuaihe deity has been completed. Its completion makes way for the commencement of Eghute Festival. The Okhuaihe devotees, fresh from completing the Ikpoleki gather at the Okhuaihe grove at Ikpe village, on the banks of the Orhionmwon River. There they are met by the OKHUE OSUAN, a ceremonial personage, on his way to Benin City.The OKHUE OSUAN, the "Parrot of Chief Osuan of Benin" is on his way to the premises of Chief Osuan in Benin. In ceremonial robes he left his native village of Igbekhue in Iyekorhinmwon earlier that morning, accompanied by a band of retainers. Arriving at the far bank of Orhionmwon river at Evbuarhue village he gets into a canoe which ferries him and his little band across the to Ikpe village. Disembarking, he moves to the Okhuaihe grove to meet the Ikpoleki celebrants.

Igbekhue village, as its name implies, is the home to the guild of the Royal Patriot Hunters and Trappers.

At the Okhuaihe grottos in Ikpe. The Okhue Osuan, singing the ancient songs of the land, dancing to the approbation of the Okhuaihe devotees. In response, the Okhuaihe raise once again the deeply moving songs of the Ikpoleki festival, and dance in entertainment of their wayfarer visitor. With this session of mutual recognition and appreciation over, the Okhue Osuan resumes his ceremonial journey to Benin.

The visitor arrives in the City and progresses along UTANTAN (Sokponba Road) High Street, singing the seasonal songs of the occasion. He stops only once along UTANTAN, and that is at the EKI OKPAGHA, the Okpagha Tree Market.The site of what was the Okpagha Tree Market is today the area of Sokponba Road between Ogbelaka Street and the Cathedral Church of ST, Mathew. The Okhue Osuan carries out a mandatory ritual observerance there at the EKI OKPAGHA. Then he moves on to the Osuan premises, behind The Moat, opposite the present day "Nigerian Observer" premises.

At Chief Osuan's premise, the purposes of the Okhue Osuan's long trek from Iguekhue village to Benin City are met. As he and his entourage embark on their homeward journey along Utantan High Street, the people of the City say that the OKHU OSUAN has duly thrown open the gates for the commencement of the year's EHO festival, and they hail him as he passes by.
Continue in: Eho Festival of the Bini's (2)

Igbuzo Festivals, Taboos and Bond

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Festivals

The people of Ibusa celebrate several festivals such as 'Iwu', 'Ine', 'Ulor', 'Ekwensu' but 'Iwu festival' annually celebrated by the Umuadafe and Ogbeowelle Quarters of the town is the most popular of them all. That of Umuadafe is celebrated annually in December (around the Christmas period) drawing the attention of numerous people from far and near to the town.

The festival is aimed at cleansing and purifying the Ibusa town as a whole and songs to thank the Almighty God for abundant harvest which the farmers of the town may have experienced all through the year. During this festival, traditional songs are also composed to ridicule defaulters of the norms and traditions of the society no matter their social standing. Ohene (chief Priest) and Eze-Iwus play important roles where they are expected to perform some rituals and the cleansing of the town.

Evidences from Ibusa historians suggest that the Iwaji festival celebrated by the people of Ibusa may have been imported from neighbouring Anioma town of Okpanam, in Delta State, and the Ichu-Ulor (Ulor festival) celebrated by Ezukwu, Umuodafe, Umuekea, Umuidinaisagba, Ogbeowele and Umueze Quarters of the town from Aballa and Ndokwa communities respectively. Ifejioku is another annual festival often traditionally celebrated by Ibusa indigenes. Uchu-Ulor in Ibusa is annually celebrated in August.

Taboos

The indigenous people of Ibusa appear to have unexplainable special closeness, bond and love for themselves which create very high level of trust and relationship amongst them. This would reflect in the policies and ways of life of the natives, for instance, surrounding the house or any structure by fences in the town is forbidden. In the recent past, arresting a fellow Ibusa man or woman with the police was banned and only recently did the town took a reconsideration and allowed its natives to dispose off personal landed properties situated in the town to non natives.

Some natives of the town though still consider arresting fellow Ibusa natives with the police or resorting to the court of law as a taboo. The reason being that the town was established by a family. The way of life in this town has been described as closely knit, a legacy which continues. The Ibusa people refer to themselves singly as "Onye-Igbuzo," "Nwa-Onye-Igbuzo-Isu" collectively as "Ndi-Igbuzo" and traditionally add the prefix "Nwa" before family-names, clans, Quarters as the case may be.

It is also highly forbidden for an Ibusa native to eat or come any where near "Eyi" (Rabbit), "Edi" (Hyena) Bringing the animals anywhere near an Ibusa man or woman may also be taken as a serious slight, abuse of rights or an act to particularly undermine him/her. some Quarters of the town such as Umuekea and Ogbeowele may also forbid "Nmanya Nkwu" (Palm wine) perhaps because it is forbidden by the Oboshi stream

Igbuzo Tradition and the British Influence

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How the Ibusa people took wars to Nnewi in defense of Isu and Nri people of the town considered their ancestral brothers and sisters until the coming of the British, are well recorded. Ibusa played a prominent role in the Ekumeku War (1883–1914) an uprising directed against the British imperialism in Anioma, Southern region of Nigeria and attempts by the Royal Niger company to impose trade and taxation on the people of Anioma. Ibusa was to play very prominent roles in prosecuting the wars in favour of Anioma and was the first of such Anioma towns to engage the British in the war of 1898.

In fear of what befell the great Benin Empire in 1897; Ibusa fiercely came all out to defend itself and other Anioma towns against the British’s Royal Niger Company forces commanded by Major Festing. Ibusa was though subjugated after long standing battles, but the British forces sustained casualties that led to the emergence of "Ibusa" in the Dictionary of the British parliament as what punitive measures to mete out to the town was for weeks debated in Britain.

After the battles, the British in admiration of the stoutness of the town established St. Thomas’ College, the first Higher Institution of Learning in Delta state in 1928 which made Ibusa an important educational centre from where missionary evangelism were spread to other Anioma towns and communities and even beyond. This won several souls for the Catholic denominationm from far and near. The establishment of St. Augustine's Catholic Church in 1898 by the French Missionaries was led by Father Cario Zappa.

Before the advent of Christianity in Ibusa, the Ibusa practice Odinani. Ibusa people are largely Christians (Catholics) but adherents of traditional religion traditionally referred to as ("Odinani") also exist. It is therefore not uncommon to find the people placing high priority on observation of traditions during the funerals of their loved ones etc.

The people like the general Igbo race place high cultural value on kolanut in discharging their traditional responsibilities. For instance, a visitor who rejects the acceptance of kolanut may have slighted his host. Kolanut is also used in observing traditional prayers and may be the first item used in welcoming guests at social gatherings before commencement of discussions.

For many centuries, Oboshi, Atakpo, Oduche, Asiama streams etc. have remained major sources of water to the people of the town but Oboshi and Atakpo stand out as streams venerated and held as deities. Oboshi and Atakpo are believed to be deities. These two streams are venerated because of the powers with which they have protected not only the people but the town in its entirety in the belief of the people. The people of Ibusa, as a result forbid the eating of fishes from the Oboshi River. The priest of Oboshi is “Ohene” popularly called Ohene-Umuogwo (the Priest of Oboshi).

Oral Tradition: Origin of the Igbuzo People

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Igbuzo (Ibusa) Town is a product of Igbo community in Delta State, Nigeria. The Ianguage of the people is referred to as Enuani. The community that gave birth to Igbuzo can be linked to the first wave of the movement of Igbo migrants into the West Bank of River Niger. This adventure took place in the 15th century and resulted to the settlement of Ibusa people led by Edini from Nshi (Nri). There is also the second Wave of migration led by Umejei from Isu.

Ibusa is a federation of two units known as “the Umejei and Ogboli Factors. According to the oral history of the town, Umejei Nwa Eze Isu (Prince Umejei of Isu) at Isu in the South-Eastern region of Nigeria, killed his opponent in a traditional wrestling bout, an act considered “Alu” (Abomination) in the land and punishable by death. However, his death was commuted by his father who was also Eze Isu) the king of Isu and he was encouraged to go on exile with a gourd prepared and given to him by his father. Umejei was emphatically instructed to settle wherever the pot dropped, he thus set-off with friends, relations and symapathizers who accompanied him. The gourd however dropped at the present site of Ani-Oshe in Omeze (Umueze) where he founded Ibusa.

The Ogboli factor has it that at Nshi (Nri) Odaigbo slept with one of his father’s wives but rather than face the mandatory death sentence Eze Nshi commuted the death sentence to exile. His father, mother and younger brother, Edini voluntarily opted to accompany him. Odaigbo and Edini were given one pot each and charms by Eze Nshi with the instruction to settle wherever the pot fell and on crossing the River Niger, Edini’s pot fell at Ani-Oshe (Umueze) the present site of Ibusa while he founded Ibusa. Odaigbo’s pot was to fall at the present site of Ogwashi-Uku where he also settled. The groups (Umejei and Edini later became one and known as Ibusa) The Ogboli of Ibusa are thus regarded as part of the larger Nri (Nshi) community.

The Igbo and Anioma people of Delta state, regard and praise Ibusa as group of people who often refuse food in other to prosecute wars (Isu (Igbuzo) fu ogu ju nni). This statement authenticates the bravery of these people in wars. Igbuzo historians are currently conducting researches on the history of wars fought by the Igbuzo people especially in the homes of their Isu kiths and kin in Nnewi, present Anambra State.

"Ibusa" is an Anglicisation of "Igbuzo" and/or Ibuzo by the early British missionaries and visitors to the town as a result of difficulty in pronunciation. The Anglicization of the name of the town may have been effected in the 19th century following the Ekwumekwu Wars that was led by the community. The "Ibusa" was considered more distinctive by the British thus adopted as the official name of the town and made to appear in all the official documents of the colonial government. The name "Igbuzo" (Igbo bi na uzor) meaning, 'the Igbo living along the way or road' is however regarded today as the native name of the town.

The nickname of the town is however "Isu Na Mba Ogu" (Warriors from Isu) or colloqually Igbuzo-Isu (The Igbo-uzo(r) from Isu). Ibusa is uniquely addressed with different names and even made noticeable with different spellings such as Ibusa, Igbuzo, Igbouzo, Igbuzor, Ibuzor, Ibuza and Ibuzo. This is believed to have been necessitated by the strategic location of the town along the busy roads and the history of the settlement of the people.

The Ofala Festival of Onitsha

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The Ofala festival is an occasion where the Natives/Indigenes of Anambra join together for dancing, singing, meeting old friends and making new ones.

Dressed in traditional attire, tens of thousands of men and women dance to the heart-pulsating beat of traditional drummers and make merry. The festival arena is the king’s palace, considered a sacred ground. Various cleansing/blessings are carried out at the King's palace before the actual preparation for the big occasion.

Obi of Onitsha in Ofala Ceremony

A highlight of the festival is the king’s entrance in his royal regalia and decorated crown (okpu ododo), which is announced by traditional trumpeters. Earlier on, the red-cap chiefs (ndiichie), in their own traditional attires arrive independently, each accompanied by his own village music. They proceed to the king’s throne in order of seniority. There, they pay homage to the king by kneeling on the floor and bowing down before him.

The celebration then continues as they dance, according to seniority, to the tune of the sacred royal music/drums (egwu ota) at intervals of three along the palace grounds. The beat also changes in accordance with their respective titles and positions. The royal music sets the rhythm for the Obi’s dancing during his three outings. These royal drums, like most traditional ones, are made by stretching animal hides over a frame. Sometimes, these are tied together with raw hides. Other drums are also used, depending on the occasion.

During the festival, dances and songs by the indigenes, also traditionally attired, are performed with the performers wearing colourful traditional clothing. The dancing activities usually include beautiful war dances.

When attending this festival, it is very important that respect is shown for the Onitsha history and way of life. More importantly, the festival is a great way to keep the heritage alive because, as it is said, "those who forget where they come from won’t know where they are going" ("Onye na amaghi ebe osi bia, eburu ya bufee ama nna ya).

One is often nostalgic for the celebrations associated with these ceremonies such as watching the “ulaga” and “otuiche” masquerades.” The Ofala festival has been described as the most surviving traditional ceremony of the Onitsha indigenes of Anambra State.