Idoma_idoma_empire_education_and_consutants - News

THE HOLLOW TREATMENT OF ABINSI KINGDOM

Thu, 25 Mar 2021 06:43:00 +0000

Okwoli Moses Elaigwu

The kingdom of Abinsi/Abiche/Abinche which was once an Idoma aboard have experienced many shortfall and ill-treatment over the ages.

Different account has been given for centuries. Idoma Otukpo Oral history of Legendary king Abiseku Ojagabo of Abinsi which some still in doubt as to whether a king by that name exist. Other historian believe the existence of such name while some set believe might be a different way of pronunciation. The Jukun wanu of Abinsi gave account of the Idoma settlement which makes the claim of the Idoma people not far from truth; not withstanding the existence of the name might be proofing write or wrong when one carefully studies the etymology of words of the ancient names and words of the Jukun wanu, Etulo, Idoma, and other aboriginal of the Idoma tribes.

However, our focuse here is to briefly look at some of the happening in Abinsi kingdom in the past which where consider loosed judgement and action against the kingdom which could have never happened.

The glaring examples are in the cases of Chiefs Agabyi the 11th Chief and chief Clement Abayilo the 16th Chief of Abinsi. Agabyi was deposed in 1906 by the Colonial administrator probably because of his complexity in the crisis that led the destruction of the Royal Niger Company's Store and the Hausa Quarters in Abinsi. Worthy of note is that, the said crisis was between the Tiv and the Hausa communities in his (Agabyi's) domain. He was sent to Wukari on exile under his overLord the AKU-UKA. K Dewar (1931). History told us that through out his stay in exile and up till his demise, a new substantive Chief was not selected and installed in Abinsi chiefdom. However, his successor Chief Azyidoku was selected and installed as the 12th ABISEKU after the death of Agabyi.

In the same vein, Chief Clement Abayilo the 16th ABISE-KU was deposed as a result of the Tiv/Jukun crisis of 1995 in Abinsi and was first sent on exile to Oju local government area of Benue State but thereafter to Kaduna State. He stayed till 2008 when he died. Even when he died, the Benue State Government under Governor Suswam refused that his remains must not be buried in Abinsi but somewhere else outside Benue State. Still no substantive Chief was selected and installed in compliance with the tradition of the Jukun-Wanu chieftaincy stool that the stool cannot be filled once the incumbent is still alive, deposed and sent to exile. Equally important to note is that, the tradition of the Jukun-Wanu does not permit the substitution and retirement of an incumbent Chief by whatever reason, being it extreme old age or whatever reason. For example, during the reign of Chief Ataki the 13th ABISE-KU, he was too old to carryout his daily administrative functions as the incumbent Chief, he was never removed or retired, neither did he abrogate the throne. History accounted that, he was only assisted by his son Prince Agoshi who thereafter became the 14 th ABISE-KU after the death of his father to carry out some of his public and private functions. It was only after his death that the son was installed in line with the tradition of the Jukun-Wanu people.

A part from chieftaincy by hereditary, the succession to the throne of the AKU among the Jukun-Wanu is rotational, a system which used to be followed duly without any external interference. This is judicially backed up in the case between Peter Akwuchi and 1 other versus Azetu Atuwase and three others. The presiding judge, Justice. I Hwande of the Benue State High Court Makurdi delivered judgement in favour of the plaintiff on grounds that, the selection and enthronement process of the defendant did not follow the custom and tradition of the Ankwa Clan of the Jukun-Wanu. The judgment further stated that the defendant vehemently violated the laid down tradition of rotation of the Aku-ship in Ankwa (Azyoko) Kingdom. The premise of the judgment is that there are three ruling houses in Ankwa (Azyoko). These are; Akato, Afasi and Ako ruling houses. That the last AWASE (Chief) of Ankwa was Audu Edo, and that he was from Ako ruling house. That in July, 1999 the other defendants secretly nominated and installed the 1st defendant and declared him Chief when he is from the same Ako ruling house . The judgement further stated that, it was not yet the turn of the 1st defendant to be made the Awase of the Ankwa community. That by their tradition and custom, when their chief dies, the next one comes from another ruling house and that no one ruling house rules twice in succession. The court therefore ruled that the rightful person ought to have come from another ruling house and not from where the last Chief and the 1st defendant come from and thereby nullified the selection and enthronement of Azetu Atuwase as the AWASE of Ankwa community on the grounds that the selection violates the tradition of the rotation of the throne. The judgment, though a default one but still valid since was not challenged by any of the defendants.

IDOMA ANCIENT WAY OF CHILD ADOPTION

Mon, 15 Feb 2021 21:52:00 +0000

Okwoli Moses Elaigwu

Idoma tradition allow adoption of a child into a family to be counted in line of Genealogy who maybe mentioned stylishly for differential purposes in some of the Alekwu chant saying Ɔyi né lɛ bi wɔgbā ō wú Ɔyi óbibā ɛgɛn ō meaning a child brought in line is no longer a stranger (outsider).

Ɔgbɔlɛ Ādūlé of Ɔtādā says Ɔcɛ éegbō íyā Ābākūn meaning one person doesn't create Ābābū kingdom, therefore both the child brought in line and the children of Ōkó are all Ābākū because kingdom is larger than a community.

Though, Idoma tradition accept adoption practice but the ritual process that changes the identity of the child brought in line remain secret to the outer world. The proposed father will go along with the child and some of the elders of the land to Adōkó (Alekwu shrine) on which the child will be made to kneel before the his new father and his ancestors as he will be presented before the ancestors as a child coming into the family line. The father will be made to perform the ritual which name I must withheld 7 times as a way of connecting such a child with the family. The father at the process will enchant blessings on the child and at that point may decide to change the name of the child or add a title to the child’s name. By doing these the father and the entire family is under an oath to treat the child equally. Also on know ocean will such a child be insulted or remind of his past. The ritual process Forbid the entire such an oath is bound on the entire community from treating such a child as an outcast since the child has been presented and accepted in the present of their ancestors at the Adōkó or Ikpálēkwú (Alekwu shrine). The implications of this practice is that it unity the adopted child and the patrilineal children as one and the entire family as they are under oath.

In Idoma tradition once this ritual processes are done in Adōkó (Alekwu shrine) traditionally it changes the DNA of the child to become a legitimate child of the land; though with stylish differentiation by the Alekwu in their chant in a way of bring such a child true history of non-patrilineal background. This happened especially when there is an argument between them and the need for countercheck arised.

Within each family genealogical chant are considered a thing of priority and in this chant only those who are traditionally inclined understand the lyrics when those brought in-line (adopted) are mentioned and when those with patrilineal origin are mentioned in the family trees.

This issue of paternity and adoption has been of great concern in many society and the way at which the society goes about it matters a lot.

In the case of Idoma Nation why is it allow in the ancient time? Why are the ritual process considered secret? Why are people not allow to speak more on these? Is it true that there's no nation in reality created by one man according to Ɔgbɔlɛ Ādūlé who spoke to address this issue over two hundred years ago (200)? These words of his echoes in my heart. I consider this true and a code of unity that bind a nation as one. A nation is built by unity, blood and sacrifices no matter where you come from; to join the code of unity called a nation. No matter the part of Idoma Nation you are, remember something hold us as one and it is greater than individual community because a nation is greater than a community. We must learn to accept each other in out diversity.

HISTORY OF ĒWŪLÓ ĀBŌJI RIVER (WATER BODY) IN IDOMA LAND

Fri, 05 Feb 2021 12:20:00 +0000

Okwoli Moses Elaigwu

The mysterious river of Idoma Ābākū survived through ages and now shrine into smaller streams with the remnant of it main body at Upu village of Otukpo. Ēwūló Ābōji is located opposite UBE Primary school áijā, ūpū ōtuūkpó.

According to Alekwu Idah Okoli who chants the Lamentation of Ēwūló ābōji during the burial of Ekedegba the Ada-Alekwu k’Agbooko, described:

Ēwūló ābōji, ɔkpa nó gé bēnyi, ɔyimεmε-óbēnē ígé tāngwā ēnyi-awūlún,

Ēwūló nóō gé pɛ ɔpε mlεfu εnó…, ɔnɔ k’Ēwūló wɔmā ɔwāiló εnó.. tó mā ní ó kwiyē ɔnɔ ó..,

Ēwūló Jɔkɔ Lɔ ɔkpānkē, N ɔkpānkē Jɔkɔ lo ɔkpúlōkō mā ó.., jεε kó jēnyi l’ábákü ɔlε k’ádā nōmūm wā gáa Jɔkɔ gām ó.

Ēwūló ābōji the river that can turn other water moody, An Infant doesn’t swim on a modulating river,

Ēwūló that flows in the valley and hills, the difficulty of Ēwūló is like the labour of a collard lizard, it is hard to deliver, sorrow for the pain.

Ēwūló gave orator to ɔkpānkē (ānkē-River) and ɔkpānkē gave orator to ɔkpúlōkō (úlōkō-River) who gave water to Ābākū my father’s house come and give me orator.

Ēwūló ābōji is a modulating water body, when it comes to an area with hill; it climbs and flow down the valley. According to the narrative; mountain or hills does not barricades Ēwūló ābōji from flowing. It overcomes all obstacles to give life to other rivers or stream it flows into.

Great men who leave through the test of time bath in Ēwūló Ābōji; those with clean heart crosses Ābōji, the strange river of Ābākū. Men are test and legitimacy of Ābākū children are confirmed in Ābōji during the ancient time. Ēwūló ābōji the river that ends all cleansing. When ɔgbādāübi gbādāɔjɔ reject appellation Ēwūló ābōji is call upon; for what happened in ābɔ ābõji ends in ābõji.

HISTORY OF IDOMA - EDUMOGA

Fri, 05 Feb 2021 08:29:00 +0000

Okwoli Moses Elaigwu

It was Edeh, son of Igwonye, son of Idoma, the progenitor of all Edumoga that also left Apa after the disintegration of kwararafa king of Apa..He begot Ogah who begot Ohemu who begat Agbo, Abbah and Ito. Ito left them at Otobi and joined the children of Agba from Ora who founded the Igede people of Ito while Agbo and Abbah founded modern Edumoga. Agbo became the ancestor of the Ekeh people while Abbah had three children; Onakpata, Adatanwata and Anyiligwo.

WHY AI-ABBAH OF EDUMOGA SEPARATED

Abbah was a King and in possession of the "Ekwu-nokwu" (of Edeh) and their mother Oneh lived with him.

Oneh married the loyal servant to her late husband and got pregnant without the consent of her children.

Adatanwata and Anyiligwo paid Onakpata a visit to get explanation. Onakpata knowing that such gross bridge of tradition is punishable by death suggested they allowed their mother have the child and then sell the child off as slave. They all agreed.

When the child was born, Onakpata named him Ogbe and he grew up in his house. He then got him a wife... at this point, his brothers could not bear the atrocity and challenged Onakpata. Onakpata persuaded them to allow the child have his own family and become part of them since they shared the same mother.

The brothers left in anger.

One faithful day, Ogbe was bitten by a viper while hunting. He died due to the venom. Onakpata brought out the "Ekwu-nokwu" of their father to convey his soul to the afterlife. At this point, the brothers could no longer take it. The confrontation that followed had Onakpata and his children set against his brothers with arrows, spears and drawn sword. The brothers departed and never returned. This is how the Ai-Abbah divided into Ai-Abbah icho and Ai-Abbah ehaje

OTHER OPINION ON EDUMOGA ANCESTRAL LINEAGE:

This is the ancestral lineage of the Edumoga People:

EDE the father of Edumoga was an illustrious son of Idu the father of Idoma. Ede however gave birth to OGA. OGA gave birth to ADAM. ADAM gave birth to AYA. AYA gave birth to EDUM. EDUM gave birth to OCHAI. OCHAI gave birth to OHEMU and OHEMU gave birth to AGBO and ABBAH.

AGBO gave birth to EDE, ODE and ABBA who are the present Ekeh. Edeh is the eldest son Agbo and his children are Omlokpo and Obotu who was begotten through the daughter of Omlokpo. Odeh settled in Ogblega and gave birth to Ogbodo, Ejeh and Ajama.

ABBA on the other hand gave birth to ONAH (ONAKPATA) and ADAH (ADATANWATA)

Onakpata comprised of the people of Edumoga Ehaje while Adatanwata comprised of the people from Edumoga Icho i.e AMEJO and Okonobo respectfully.

#Idoma_unite

#Research_by_Okwoli_Moses

HISTORY OF ABACHA AND EKA'TAME

Mon, 25 Jan 2021 16:31:00 +0000

Okwoli Moses Elaigwu

Picture of Eka-tame shown above.

Abacha is a deity that was brought into Otukpicho by Enokela Ijegwa' who saw the need to correct some of the vises in the community as the rate of anomalies increases. This deity served as a judge and seer of the community.

While EKA'TAME was given to Ogah Ochugboju who happened to be the 8th Och'Otukpo in exchange one of his slaves.

It was brought into Otukpicho from Tiv land in exchange of a slave.

EKA'TAME is a protective deity of a clan in Ai'Ogwuche called Ai'Onyum.

EKA'TAME is the same as Eka-Ocheyi in Otukpo kingdom, though brought in for protection by a clan called the Ai'Onyum.

When something bad happens or someone does something wrong, EKA'TAME begins to cry and shed tears inform of blood and can equally speak boldly to people's hearing. It became the source of healing and as it unfolds mystery within and outside the community.

It was examine by some white men from Germany who came into Otukpo and they admired the mystery behind its power. They conspired with seven indigenes who helped them in stealing EKA'TAME in 1977.

Those who work with them in stealing the EKA'TAME died mysteriously after confession.

#story_from_idoma_land

#research_by_Okwoli_Moses

The significance of Okute in Idoma tradition

Sat, 23 Jan 2021 19:04:00 +0000

Okwoli Moses Elaigwu

Okute is one of the most powerful tool in Idoma tradition. The power that flows through this medium of ancient projectile is unimaginable. Some may think okute only aid an elder who is fable to walk properly.

In the ancient time, okute function in Idoma tradition is the same as signate ring.

Okute play the role of aiding elders to walk freely especially in their fable but most elders who are strong enough to walking stick used. Could it be a thing of fashion or more than a fashion tool?

In reality walking still play more roles than than just a walking aid.

In the ancient time when the elders want to make a degree or swore an oath, okute is lay upon each other and whatsoever is pronounced is irreversible.

A user of Okute is a burden bearer that carried the weight of the unseen.

History point out many Idoma elders who uses their okute to perform miracle which was sang in most of the masquerade chanting during festive period or ritual rites. For instance, Achukwu sang about the miracle of Ochumoiga who construct invisible bridge using is okute for his kinsmen to passthrough when he was giving the mandate to bring Achukwu from Akpachi Etto after the plan to use that of Okpe son of Agbooko fails. This song of might is still fresh in the mouth of the masquerade and many other masquerade who pride over is miracle.

Oyibiokpa uses is walking still and that of the Igabo (kingsman) of Otukpo to call on Viber to fall on their walking still if their ancestors approved the dethronement of the seating king (name of the king withheld) which Viber falls from the sky and landed at the okute gathered by the elders in Otukpo.

Outside from Otukpo the story was told of edeh the son of igwonye when he was migrating from Apa on reaching Efu-nokwu the was barricades by a giant leopard out of hanger point his Okute on the anima and it turned to rock.

The kingdom of Igala, Atta Ame Oboni point his Okute on his cousin who defiled the king's order that no man is allowed to see the face of his wife on Ede market day and his hand became bent.

Most elders consciously try to avoid pointing their walking still on children because of the the power behind it.

While is okute so powerful yet were overlooked upon by many young general? This question had been mutedly answered, the strength of every man lies in his wisdom.

Don't take an elder for granted to the point he/she point his walking stick on you, respect for elders indeed is the beginning of long life.

Idinka Vs Otokpa: The harden criminals – An Otukpo lyrical story

Sat, 23 Jan 2021 07:06:00 +0000

Okwoli Moses Elaigwu

Long ago before the coming of Ija the personal God’s of Elaigwu the son of Agbooko. The Otukpo people were faced with so many terrors caused by Idinka and Otokpa the crippled thief. Idinka is a giant man feared by many. Some when they saw him stealing from their farm if they are alone pretended not to have seen him to avoid being beating to death. Idinka when going for stealing always goes with his friend Otokpa the cripple. One day Ochumoija the son of Ija who is one of the wife of Agbooko brought in a charm called Uli that served as a judge.

Idinka discovered that if anybody steal or committed an offense such will be placed on oath which will be sworn before Uli. The person will swear that if he or she is the one that committed the said offense Uli should arrest him or her. Idinka thought of this critically as they are now going out of business as a result of the dirty brought in as a the village judge. One day he decided to give it a trial he told Otokpa that they are going to Echeipu farm to steal and he will carry him on a should so that he will be the one to do the stealing. If the community suspect them to be the one and they are brought before Uli he should swear that if he ever step his foot into that farm Uli should arrest him and Idinka now swear that if he ever uses his hand to steal from that farm Uli should arrest him; with this, they always escape Uli’s judgement.

Though Uli have arrest so many thieves and judge thousands of cases including fornication but they community wondered why some stealing are ongoing without the culprit being arrested. These became a thing of worried in the community. Idinka and Otokpa became a real storm in the community.

On one raining day, Idinka and Otokpa were seeing roasting maize and everyone in the community knew both of them heard know maize farm and how could they have gone to the farm inside the rain. The community chiefs gathered and summon them to the panel to explain how they got the maize they are eating. They ask Idinka and Otokpa and they turned looking at each other saying, “it was the gods that gave them the maize they are eating. As they were discussion continued Udenyi walked in with the a complain that he when to check on his farm after the rain he discovered that some of his maize were plug by unknown being.

They brought out Uli the judge deity and Idinka and Otokpa were made to swear before Uli which they make their usual appeal and they won the case once again. But this time around Elaigwu the son of Agbooko grew angry and make a suggestion that they should be taking to the farm to sample evidence. On going to the farm they discovered footprints on the ground.

For fair judgement they decided the entire villagers must test their legs on the footprints after asking Udenyi where he passed to the farm.

They test the footprints one one after the other, unfortunately their legs is of no match. When it get to Idinka turn before he could put his leg on the footprint the evidence was glaring. He sample his foot and it matches and the people shouted “gbangidi bi ikpo Idinka” meaning “exactly like Idinka leg”.

Though Idinka was court and on his confession was punished along with Otokpa but Elaigwu the son of Agbooko was unhappy about the whole case. He see a lacuna on the judgement of Uli and decided to go in search of another deity. He went down to a place called Umu to bring a deity called Ija which became the deity many Idoma were began to serve due to its power. When Elaigwu brought Ija the healer and concessioner he enshrined in it at a place called Ewulo-Ogo now called Akpegede an extract of the Upu of Otukpo.

THE STORY OF ONYAGYE DAUGHTER OF OKWODO: IDOMA NOKWU (ALAGO)

Fri, 22 Jan 2021 12:50:00 +0000

Okwoli Moses Elaigwu

Onyagye the daughter of Chief Okwodo is a beautiful young princess who was admired by men in the community. The sound of her Okpono (waist beads) alone called the attention of men in the land. In the entire Idoma Nokwu the story of her beauty was head far and wild. No man look at her without falling for her, she became the spills of the day.

Chief Okwodo took pride of his daughter and opening brag on her beauty. He throws challenge to the men of the community for anyone who could win the heart of the daughter. Chief Okwodo does not know much about the daughter’s personal life and her magic. Whenever she put on her Okpono (waist beads) men loses control of their selves. Unfortunately, one of the men she fell in love with was a deity of magic. He cried out get him because he is a believer and a deity of magic. The enchantment cutup with her and she acknowledges to enslave men with her charms and magic. She confuses her through love for Omeri the deity of magic and was ready to turn down her magic then let go of her first love was well as those under her magic spare.

This strange behavior of falling in love with two men and putting others under spare were seen as a way of prostitution by the Idoma Nokwu (Alago) women who began to spread the news in the community. The rumor gets to chief Okwodo then two of them women were arrested and brought before him. As gossiping against the royal blood was considered a crime against the throne, therefore were brought before Chief Okwodo for judgment.

Enokori was asked why the spread of fake news against the princess she denied and said it was Ogaya who told her of Onyagye having two boyfriends, a way of prostitute and charmer of men with magic. Chief Okwodo sent message to the princess to appear before the throne. the narration was repeated for her to plea her case which she admitted that she had been into magic and had two boyfriends but her heart is for Omeri now and she had adjure all her wrongs.

It was a heart broken moment for Okwodo who love his daughter so much but couldn’t turn down the judgment for the sake of her daughter. Judgment was passed on the two women for having gossip against the throne. They were punished by doing work at the village square for fifteen days. The chief turned to the daughter and cried bitterly then said to her, “you have broken my heart and have bewildered the community therefore; you would be shamed and banished from the community”. He places a curse on her and she remains unmarried as she lived in the forest until her death.

Below is the lyric chant of the story in Idoma Nokwu (Alago):

1. Onyagye K’okwodo

=Onyagye daughter of Okwodo

Gbehye ko kwodo

= has two lovers

Ogbagye epa le

=she has two lovers ooo

Inyagye hin in gyelo

=I was on my own I don’t know

Ogaya pin kadami la

=it was Ogaya who told me

Chorus repeat after the poet.

Ojugba Jugba

2. Ojugba jugba ya gini ome?

=ojugba jugba where are you going to?

Olultu lutu ya gin i me

=fearless one where are you going to?

Onyagbaza gbumeka

=a prostitute woman do me juju

Eka ya nmwu lo owa bakpa

=juju will not kill me because you aMuslim.

Chorus

Onyagye K’okwodo

=Onyagye daughter of Okwodo

Ogba’ gya epa

=she has two boy friends

In yagye hin

=I stay on my own

In gye lo

=I don’t know

Ogaya pini ka da mi la

= it’s ogaya who to me.

Ojugba Jugba

= Your charming work

3. Olutu lutu

=fearless one

Onyagbaza

=prostitute woman

Gbu me ka =chant your magic

Lo ya nmwu =the magic will not kill me.

Owa bakpa =because you are a Muslim

References:

Agbo, Ose Jero (2019), Alago songs of oral poets (Audu Ommname) as instrument of social Mobilization

Vol. 5

THE STORY OF OHUMOGBO ADEBA THE GREAT SEER OF IDOMA ABICHE

Thu, 21 Jan 2021 19:41:00 +0000

Okwoli Moses Elaigwu

The man Ohumogbo is one of the greatest magician, a seer and a diviner in the history of Idoma and Abiche people. He was born with mystical power, he control the winds, rain, thunder and can descant into the future. Many Idoma and Abiche sons inquired of him before embarking on war or journey. His love for the Idoma Nation was so strong that he prefers to be called Idoma Abaku than Jukun wanu.

This angered king Abiseku Ojagabo of Abiche then he offered him to the gods but was rejected and blessed by the gods with the tongue to repairs the ages of time or utter the cause of time. In other to get ride of him he was banished to the forest. His mother whose name is Onyaotubo, an Idoma woman cried for several days and as a result became blind.

When the Abiche people are in trouble and couldn't access him at the forest, they seek advice from the mother who could hear the voice of his son whenever she call on him.

When Onyaotubo died the staff in the hand of Ohumogbo fell from his hand then turn to a giant tree which he called Ochinokwu ochebutu. This tree become a deity and no human or animal could come under except those he grant access. Some believed his mother's spirit and that of the falling were cast into this great tree own by Ohumogbo who gave portion of this life given tree to whom he will to plant for protection.

Ohumogbo established himself as a great man and was known by many hunters and Kwararafa travelers who walk on his part. These travelers seek him to divine the future for them as to whether the road is clear to journey or for war.

The story was told that Ohumogbo does not receive any gift other than Otuta and okpeje which he uses to appease the death.

Oglewu who find their part in the present Idoma land seek his divinity, Otukpo equally did and many Idoma travelers.

Alekwu masquerade chanted that Ohumogbo breath into dead birds and brought them back to life, anywhere he goes, and he breath the breathe of life it remains, anywhere he curses remains. Ohumogbo who speaks to the night to hold on until his rituals are complete.

Okpe the son of Agbooko who married from Abiche was faced with a bad omen whenever his wife gave birth; the child died then he went to Ohumogbo who divine for him the root cause and the solution thereafter.

History was told that Ohumogbo outlived the sand of time got tired of life. He want to die to meet with his ancestors but was denied death by the gods. He prepare a charm and cast himself into Ochinokwu ochebutu to close his pages of life.

Indeed, the life of Ohumogbo is a strange one, a man who leaves for ages yet his night refused to come until he gave himself night of rest.

ÁLÛKÁ - Numbers

Tue, 01 Dec 2020 12:12:00 +0000

Okwoli Moses Elaigwu

It is not difficult to learn how to count numbers in Idoma language and I think we must consciously pass this on to our children and our generation at large. It will be a thing of shame to be educated yet an illiterate when it comes to the primary education of a child which according to John Lock should be the local dialect of such a child.

Idoma numbers does not have a specific symbols used in representing rather the alphabet are use in representing the numbers

Ìdↄmá. The easiest way to learn numbers in Idoma language is to learn the alphabet, vocalizations was well as recitation of the numbers.

Éyí 1

ℇpa 2

ℇta 3

ℇnɛ 4

ℇhↄ 5

ℇhílí 6

Áhapa 7

Áhata 8

Áhanɛ 9

Ígwó 10

Ígwóléí 11

Ígwɛpá 12

Ígwɛta 13

Ígwɛnɛ 14

Ígwɛhↄ 15

Ígwɛhílí 16

Ígwáhápá 17

Ígwáhata 18

Ígwahanɛ 19

Ófû 20

Ófû chéí 21

Ófû chɛpa 22

Ófû chɛta 23

Ófû chɛnɛ 24

Ófû chɛhↄ 25

Ófû chɛhílí 26

Ófû cháhapa 27

Ófû cháhata 28

Ófû chahánɛ 29

Ófû chíkwó 30