THE HOLLOW TREATMENT OF ABINSI KINGDOM
25 Mar, 2021,
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BY
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
15 Feb, 2021,
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By
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
5 Feb, 2021,
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By
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
5 Feb, 2021,
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By
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
25 Jan, 2021,
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By
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
23 Jan, 2021,
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By
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
23 Jan, 2021,
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By
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)
22 Jan, 2021,
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By
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
21 Jan, 2021,
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By
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
1 Dec, 2020,
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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
ÁLÛKÁ - Numbers
19 Nov, 2020,
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By
Okwoli Moses Elaigwu
It is not difficult at all to learn how to count numbers in Idoma language and I think we must consciously pass it 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.
Numbers in Idoma language does not have specific symbols as figues for representations rather alphabets. The easiest way to learn numbers in Idoma language is to learn the alphabets themselves, 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
By way of recitation it becomes easier and interesting. Idoma researchers has gone ahead to development numbers in counting and in written form from thousands to billions which is a clear sign that we are working towards preserving the language itself.
HOW I BECAME AN IDOMA HISTORIAN
18 Nov, 2020,
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An Exclusive interview with Okwoli Moses Elaigwu.
We learnt history is not part of what you study but how come you are good at it?
It all started with my undying passion to unearthed things of the past, my roots from all the family trees am connected to, who we are, where we came from and why we are here. These are the silent questions I keep asking myself and I badly needed answers. I began tracing these parts that were lost into the pages of time. The more I findout about myself, the more I want to find out about my people (Idoma), and our people (the Igala, Iyala, Alago, Etulo, Igbira and the kwararafa at large).
When growing up as a child I have so many dreams and one of it is to find out everything that makes up me as an Idoma child, the symbols of the past and how it affects me and my people.
What did you mean symbols of the past?
I mean the roots, the spiritualities, the philosophy behind it, the sources and ways they came into being.
Well then, can you run a brief on your Genealogy?
Alright, My name is Okwoli Moses Elaigwu. Okwoli is my father, his father's name is Ikita, while Ikita is a son of Oga whose father's name is Egwu, Egwu is a son of Ochoche while Ochoche is a son of Agbooko, Agbooko is a son of Ona who is a son of Oko, Oko is a son of Ogwu who is a son of Ogabo while Ogabo is a son of Ochumokwu, Ochumokwu is a son of Ohewo who is a son of Akunte, the last king of Apa 2, Akunte is a son of Okooko who is the son of Enyinokwu, Enyinokwu is a son of Onyilokwu who is the son of Idoko, Idoko is a son of Ochaklapa, Ochaklapa is the son of Owo who is the son of Aje. Some say Aje is the same as Idu who is the father of the Idoma by virtue of tradition why others believed they are brothers.
Can you tell us more about your education and what you do for a living?
I am an administrator in Golfing, a historian and the founder of Green Words Inspirational. An alumni of Federal University Wukari, Taraba State and Federal College of Education (T) Bichi Kano state.
I am a passionate writer who takes keen interest in oral literatures of the Idoma and Kwararafa people, their cultures and ancient lyrics translation.
I hails from Upu Otukpo District of Otukpo local Government Area of Benue State. I am a proud son of Okwoli from Aija (Agbooko) in Otukpo with rich philosophical History. We are mainly farmers, hunters’ diviners, Priests, educationists and historians
I am also a teacher and accountant by training and a passionate writer. I am the author of The Female King Ebolejonu of kwararafa kingdom, apart from that I have written series of books and journals some are yet to be published.
What advice did you have for the Idoma people?
Above all, let there be unity, no matter the language varieties we are one and from the same source. We must respect and assist one another to grow in all facets.
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THE LEGENDARY FEMALE KING EBOLEJONU OF KWARARAFA KINGDOM
17 Nov, 2020,
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By Okwoli Moses Elaigwu
Prior to the establishment of kwararafa kingdom at Gazargamu, the practice of a female running as a king was in place in Southern Sudan, their second settlement after departure from Arabian Peninsula. In the northern 
Sudan kingdom for instance, the Nubian empire which control the entire Sudan down to Egypt a daughter of a king with a title of Kwandake (Kandake) of kuso (kush) may be crown to rule along with the father, or husband or even rule alone. This title qualify her to rule as a king instead of been address as queen and most time when ruling along with a seating king appear more power than the king who act more like a ceremonial prime minister.
Sudan kingdom for instance, the Nubian empire which control the entire Sudan down to Egypt a daughter of a king with a title of Kwandake (Kandake) of kuso (kush) may be crown to rule along with the father, or husband or even rule alone. This title qualify her to rule as a king instead of been address as queen and most time when ruling along with a seating king appear more power than the king who act more like a ceremonial prime minister.In kwararafa kingdom and its offshoot despite their experiences from Sudan culture for a woman to become a king it was seen strange. A clear example was seen in kwararafa invasion of kano, katsina and on returning decide to invade the Zazzau kingdom now called Zaira in Kaduna state with its capital at Kufena. On getting to Zazzau capital they discover that their leader was a woman called Queen Amina which sounds strange to then and therefore, their commander shouted Aku bani (meaning “there is no king”. He then order his army to pull out of the city of Kufena and went to encamp at the out sketch of the city in a place now called Tudun Jukun in Kaduna state in southern Kaduna.
In late 1489 – 1596 there was heavy tension resulting from war, political tousle, and illegal slave trade in the kingdom which led to gradual migration of many tribes from Kwararafa Empire. The campaign of Awudu (Abutu) Eje, the founder of Igala kingdom and his acolyte Idu of becoming the next Aku of kwararafa while Agbu kinju was still alive is another factor that led to the entire Akpoto clan leaving kwararafa kingdom. When the agitation became pronounce he began to gain ground, him long with their entire ruling as caste to establish his kingdom elsewhere which must be subject to tributes to the ancestral home. Awudu Eje left in anger along with Idu and they arrive at Etu (owetu) in Agatu upon settlement decided to go back to Wukari to reclaim their honor, Idu died in the war living Awudu Eje badly wounded and was return back to Etu were he died and was buried.
Unfortunately both of them could not make it to Ida, leaving their children, kinsmen, and followers to complete the journey.
As they arrive at Ida the need to choose another leader arised, instead of choosen from the ruling caste the daughter of Awudu Eje was crown king of Jukun Galla (meaning “Jukun that settlend around Galla hills) who they called Atta-Galla (meaning “the Father of Galla”).
How could this be possible for a woman to be given a seat of a man? In other to make this possible they apllied the ritual of Kwandake (Kandake) of Kuso (kush) of the Nubi (Nubian) kingdom in the present day Sudan where they once aboard by doing the ritual of transformation on Awudu Eje only child and daughter called Ebulejonu to qualify her the position of a man since the father had no son and his clan are not ready to agree to the arrangement of rotation the kingship among the ruling caste. She married from her father’s clan and other ruling caste, even go as far as marrying from Igbo land with this she continue with the line of her father. Her reign as a king experiences success and breakthrough, though most of the tribes in anger depart the city of Ida to establish their own kindom.
She invaded Benin kingdom, took off the mask of Benin king which the Igala kings now wore as part of their royal custom. The first Achadu (Omepa) who the Atta Ebulejonu married from Igalagba she handed over Nsuka land for him to govern. On this research we find out that some elders in Nsuka still speaks Igala as their native language. She extended her campaign and invaded part of Onitcha which include Aguleri, Nri and other communities in delta & Edo who some still recognize themselves as part of the old igala kingdom. Some of these people still come to formalize their royal title in Idah till date.
When Ebulejonu died, his son Onoja Oboni continued with the expansion of the territory. He was known for his mystical power and his undefiled war tactics. He went ahead to conquer the rest og Nsuka which are yet to be under igala control, after which he went to conquer Ontisha were he got married to a princess called Usse (uche) from whom he got a son named name Idoko. The son spent some time in Atta palace on going back to Onitcha makes chances to their culture, as described in Professor A.E Afigbo book: “The legend of Onoja Oboni”.
Names of some villages in Idoma and postcodes
23 Jun, 2020,
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Town Zip Code
Abache 972106
Abakpa 972104
Adankali 972104
Adankari 972101
Adim 972101
Adoka 972101
Adoka 972106
Agbeke 972103
Agwa 972104
Ahanyo 972101
Ai 972103
Ai 972105
Aibeli 972106
Aichene 972106
Aigaji 972103
Aikolekwu 972106
Aiobiduwa 972106
Ajegbe 972104
Ajobe 972101
Ajochoko 972106
Akpa 972101
Akpachi 972101
Akpachi 972101
Akpachi 972105
Akpegede 972101
Akwepa 972101
Akwete 972101
Alagblanu 972103
Alaglanu 972105
Allan 972101
Alyeya 972106
Amla 972101
Amla 972101
Amoda 972103
Angbier 972105
Angue 972103
Anineju Ukwaba 972106
Anmaji 972104
Anonomi 972104
Anwule 972103
Anwule 972105
Aochemoche 972105
Aokwu 972105
Asa 972101
Asa 972101
Atapa 972103
Atitio 972101
Atlo 972103
Aturukpo 972101
Aukpa 972106
Aune 972106
Awulema 972103
Ebolo 972105
Ebologba 972101
Eboya 972103
Ebu 972103
Edikwu 972101
Eeko 972106
Efa 972101
Efeyi 972105
Efeyi 972105
Efeyi 972105
Egbla Ndikwi 972101
Egbla Nje 972101
Egbla 972101
Ehatope 972104
Ejo 972101
Ekantili 972106
Elulu 972103
Emichi 972101
Emicho 972105
Enichi 972103
Enyioji 972104
Epideru 972104
Eyokpa 972105
Ibaji 972105
Idabi 972101
Idabi 972103
Idekpa 972104
Ife 972101
Ifete. 972105
Ifete 972105
Ifete 972105
Igahuwo 972105
Igbanonmaje 972101
Igbeji 972101
Igblagidi 972105
Igbudeke 972101
Ijaha 972103
Ikila 972103
Ikobi 972101
Ikpolle 972104
Ipaha 972105
Ipakangwu 972101
Ipepe 972105
Ipiga 972104
Ipokpene 972105
Ipole 972106
Ipolo 972105
Ipolo 972105
Ipom 972105
Isoo 972101
Itoo 972101
Iwili 972106
Iyanya 972104
Jericho 972101
Jericho 972105
Nachi 972101
Obaganya 972101
Obanyo 972101
Obena 972106
Obo 972105
Obotu 972105
Obotu 972105
Ochobo 972103
Ochobo 972103
Odaubi 972105
Odega 972104
Odonto 972101
Oduda 972105
Odudaje 972101
Ofete 972105
Ofiloko 972101
Ofiloko 972105
Ofiloko 972106
Ogande 972104
Ogbago 972106
Ogobia 972105
Ogodu 972104
Ogodum 972106
Ogofu 972104
Ogoli 972105
Ogome 972101
Ogowu 972106
Ogwuche 972101
Ogyoma 972101
Ojakpama 972106
Ojali 972103
Ojano 972103
Ojanowa 972106
Ojantelle 972101
Ojegidigbe 972105
Ojigo 972101
Ojinebe 972106
Okete 972103
Okete 972103
Oklenyi 972106
Okoto 972105
Okpaflo 972106
Okpamaju 972101
Okpannehe 972106
Okpeje 972106
Okpenen 972101
Okpligwu 972105
Okpobeka 972101
Okwudu 972105
Ola 972105
Olachinta 972101
Olakpoga 972106
Olegwaneku 972105
Olekpama 972106
Oleogwoja 972106
Oloke 972106
Olokodeje 972106
Olooja 972101
Olugbane 972103
Omajaga 972101
Ombi 972105
Ombi 972105
Omebe 972101
Omulonye 972105
Omutelle 972103
Ona 972105
Onaje 972105
Ondo 972104
Onipi 972106
Onyepa 972103
Onyuwei 972101
Opah Adoka 972106
Opah Aiokpetaa 972106
Otada 972101
Otada 972101
Otada 972106
Otobi Camp 972101
Otobi 972101
Otohia 972103
Otoje 972104
Otukpo 972101
Otukpo 972101
Owoto 972105
Udabi 972106
Uga 972106
Ugene 972104
Ugene 972104
Ughoju Ega 972104
Ukplago 972106
Ukploko 972103
Ukpobi 972104
Ukpobi 972104
Umalichi 972105
Umalichi 972106
Umogidi 972106
Unwaba 972105
Upu 1 972101
Upu 2. 972101
Upu ichijo 972106
IDOMA PEOPLE
23 Jun, 2020,
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Background of the Idoma peopleBy Okwoli Moses Elaigwu
Idoma people are the second largest ethnic group of Benue State and are among the ten largest ethnic groups in Nigeria, there are over 3.5 million living in seven (adding other subgroup making up nine local government which will rise the population to over 4.5 million) across the state. Based on that figure, the Directorate of information, office of the Governor, Benue State of Nigeria indicates that Idoma people are the second largest ethnic group in Benue State. They live in an area of 13,015 kilometers, covering: Otukpo, Okpokwu, Oju, Ado and Apa Divisions, with Otukpo as their Quarters town. Idoma land is bounded on the North by the Benue River, on the West by the Tiv, on the south by Nsukka and Abakaliki areas respectively. Also, on the East reside the Igala people of Kogi State. Most of the Idoma area is inland south of the Benue, 72 kilometers East of the confluence with the Niger River (qtd in Igboaka 2007).
According to R. G. Armstrong “the country is nearly all ‘Orchard bush though changing into the forest at the beginning of the rain, along the southern fringes of the territory”. But currently, Indigenous Idoma in Benue People are spread across nine big local government areas of Benue State comprising Ado, Okpokwu, Ogbadibo, Agatu, Apa, Otukpo, Ohimini,Obi and Oju.
The language of the Idoma people is known as Idoma as stated by Armstrong, belongs to the Kwa language groups. The Idoma langauge is very rich, with five main dialects, which are categorized into the following: The central or Otukpo dialect spoken in Otukpo, Adoka, Ugboju, Oglewu, and Onyangede districts; The Igumale dialect spoken in Igumale and Agila districts; The Agatu dialect spoken in Agatu and Ochekwu districts; The Okpoga dialect spoken in Okpoga district, (It is closer to the Igumale – Agila dialects, but not the same), and the western dialect spoken in Otukpa and other districts in Ogbadibo (qtd in Igboaka 2007).
The geographical spread of Idoma people is indeed very wide and diversified. The Afor in the Nasarawa State, the Akweya-Yachi in both Akpa and Ogoja in Cross Rivers State, and the Idoma Iyala in Cross rivers state, as well as the Igede, all speak a language relatively close to that of the Idoma. Taking into account the fact that these groups are linguistically very near to each other, one can affirm that people speaking Idoma are spread from Keana, North of Benue River, to the region of Ogoja, and even further south to the bank of the Cross River, north of Ikom. The Etulo (Utur) also represent another isolated group near Katsina-Ala, in Tiv country. The Idoma people, as already mentioned are divided into numerous clans each with its particular history. Therefore, the Idoma unity is essentially a linguistic unity, and not a political one, as is the case with the Yoruba or the Igala, united into large kingdoms, whereas the Idoma language is essentially composed of many and varied dialects, as stated by Armstrong (qtd in Igboaka 2007)
Similarly, historically the Idoma people are said to have migrated from the Old Kwararafa Empire to their present location, though settling at Apa. Erim’s study, enables us to follow step by step the settlement of each Idoma group at it’s present day location
Reference:
Okwu history, Ejalekwu narrative of genealogy
V.G. Okwu; Idoma under colonial rule.
Prof. Idris O. O Amali; Alekwu Chant reconstruction as source of history.
Erim O. E. Idoma Nationality 1800 - 1900, Enugu fourth dimension publicatilers Ltd.
Prof. Armstrong M. A. The political evolution of the Idoma in Nilew Nigeria.
We have a new website
23 Jun, 2020,
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This is our first blog post on our new website. We have created this website with Mozello - the easiest website creator on the planet.