Info For You Lot Ebira People: The Almost Outspoken, Talented Together With Hardworking People Of Kogi Terra Firma Inward Nigeria
The Ebira (also spelt Igbira or Igbirra) are the outspoken together with real hard working agrarian Nupoid-speaking ethno-linguistic grouping located inwards the Central Senatorial district of Kogi State (not far from the Niger-Benue confluence) inwards Nigeria.
Ebira people of Kogi State inwards Nigeria celebrating their annual street Carnival
Recent inwards depth enquiry indicates that the Ebira have got been component together with parcel of what is at nowadays to a greater extent than oft than non known as Central Nigeria since 4000 BC (Ohiare 1988). The Ebira zone is also prominent inwards the prehistoric civilization of the Iron Age to a greater extent than oft than non characterised yesteryear the Central Nigeria as epitomised yesteryear Nok Culture. Even lately the iron-working site of Ife-Ijummu (Kogi State) has been dated to 260 B.C. Thus, it could live deduced that the Ebira as a grouping existed for a long fourth dimension inwards locations inside Central Nigeria non far from where they are located before long (Ohiare 1988, Willamson 1967, Beneth 1972).
Many Ebira people are from Kogi State, Kwara State, Nasarawa State, Federal Capital Territory, Abuja, together with Edo State. Okene is said to live the administrative centre of the Ebira-speaking people inwards Kogi state.
The word “Ebira” refers to the people themselves, their linguistic communication together with their geographical location. Using the shout out of the most pop town of the land, nosotros may refer to them as Ebira Okene. The Ebira Okene occupy the hilly stretch of solid ground southwest of the Niger-Benue confluence expanse together with part boundaries with the Yoruba-speaking people of Akoko, Owe together with Ijumu to the west; the diverse Akoko-Edo people to the southward together with southward west; the Hausa, Nupe together with Ebira groups at Lokoja to the north; together with the River Niger to the east. Nigerian Nollywood stars Mercy Johnson together with Halima Abubakar are from Ebira tribe.
Other Ebira groups are Ebira Igu inwards Kogi together with Koton Karfi local regime areas of Kogi state; Ebira Toto together with Umaisha ofNassarawa (Toto) local regime expanse of Nassarawa state; Ebira Mozum of Bassa local regime expanse of Kogi state; together with Ebira Etuno of Igarra District of Ako-Edo local regime expanse of Edo state. Other Ebira are to live found inwards Abaji inwards the Federal Capital Territory together with Agatu inwards Benue state.
His Royal Majesty, Alh. Ado Ibrahim, the Ohinoyi of Ebiraland sitting inwards state
The Ebira people are republican yesteryear nature, outspoken together with real hard working. Farming together with cloth-weaving are occupations for which the Ebiras are good known. The paramount ruler of the people is called Ohinoyi of Ebiraland. The Ebira cherish their traditional festivals inwards spite of the infiltration of some negative tendencies.
Ebira people
Geography (Environment)
Influenza A virus subtype H5N1 mutual physical characteristic of Ebiraland is the conspicuous presence of blocks of dissected hills together with the metaphoric rocks enveloping the greater component of the land. The hills ascension to a peak of 2000 ft together with in all likelihood correspond the remnants of an old postal service of Gondowana pedi-plain (Clayton 1957). The African laterite together with acre which embraces the greater component of Ihima, Okengwe together with Ageva are occupied yesteryear extensive undulating plains (1200-1400ft). They are studded with smoothen rounded rocks of inwards selbergs. The laterite soils are derived from metaphoric rocks of greyish-buff (18 inches) together with clayed pan which overlay vascular Fe stone (Omorua 1959:1). The depth of the soil is nonetheless variable, ranging from 2 to iii feet to most iii inches where the ironstone approaches the surface, as inwards the Itakpe hills inwards Adavi district.There is also the Niger literic acre forming a lower terrace below the higher plains. This is conspicuous inwards Ajaokuta, Eganyi, Ebiya together with component of Adavi inwards the northward together with north-east of Ebiraland. Another real of import characteristic is the rim from the highland. This enscarpement which extends to Ihima, Eika together with component of Ajaokuta widens into abroad zone of dissected hills. The soil formation of the rims are mostly skeletal, consisting of pale brownish together with orangish brownish sands together with grits. The enscarpment contains quartz stones interspersed with pockets of deeper sand launder (Omorua 1959:1-2).The implications of these features to the yesteryear together with contemporary history of the solid ground are many. Influenza A virus subtype H5N1 few of them are as follows. The nature of the topography has affected the relief pattern of Ebiraland,which is marked out of the dissected peaks with knife-edged ridges,and steep V-shaped valleys. Valleys of this type occur inwards Okene,Okengwe together with Eika towns. Apart from exerting much influence on the climate, the features inwards component provided safety together with protection for the ancient Ebira. Thus they resisted external incursions into their geo-polity as inwards the instance of the Ajinomoh jihadist wars inwards the 1880s discussed elsewhere (Okene 1990:26-30). Furthermore, the features influenced the pattern of the people’s technical know-how as it relates to the production of crafts similar pottery, dyeing together with blacksmithing together with of the people instruments of production or devastation such as hoes, cutlasses together with spears together with bows together with arrows.The Ebira were famous inwards Central Nigeria for the production of these crafts (Barth 1990:510-515; Jones 1969:38). In contemporary times, these features serve as a reservoir of the iron-ore deposit at nowadays discovered inwards large quantity inwards some hills of the land. Itakpe loma inAdavi district lone has an iron-ore deposit estimated betwixt 37 together with 47 1000000 tons, together with of to a greater extent than than threescore per cent Fe content (Okene 1995:37). This is meant to furnish raw stuff for the Ajaokuta Iron together with Steel Industry laid upwardly yesteryear the Federal Government of Nigeria.Other minerals to live found inwards substantial commercial quantities inwards Ebira include marble, limestone, copper, chalk together with mica.
Language
Ebira people speaks Ebira (Egbira), a Nupoid language belonging to the larger Niger-Congo linguistic communication phylum. Ebira is spoken yesteryear most 2 1000000 people inwards Nigeria specially inwards Kogi State.
According to Greenberg’s classification of African languages, Ebira belongs to the Kwa grouping of the Niger-Congo family, which also comprises the Nupe, Gbari together with Gade (Greenberg, 1966). But Hoffman together with Bendor-Samuel inwards their studies of Nigerian languages laid upwardly Ebira as a separate entity (Adive 1985:56-57).
History
There are 2 schools of thought most the Ebira origins. The written source (archeological) together with the oral traditions. The Ebira, through oral tradition, describe their descent to Wukari (in the acquaint Taraba state) where they were a ingredient component of the Kwararafa confederation. In most 1680 AD, they (along with the Idoma together with Igala) migrated out of Wukari a chieftaincy dispute. The Ebira subsequently separate into diverse groups together with settled inwards unlike locations betwixt 1680 together with 1750 AD. The Ebira Tao firstly sojourned with the Igalas at Idah but subsequently crossed the River Niger together with settled at Ebira Opete located the vicinity of Upake inwards Ajaokuta LGA. The 'father' of the Ebira Tao who led them to this premier short town inwards Ebiraland was Itaazi. Itaazi had v (5) sons who all subsequently migrated from Ebira Opete together with were the founders of the diverse districts inwards Ebiraland. The children together with the districts they founded are Adaviruku/Ohizi (Adavi), Ododo (Okehi), Obaji (Eyika), Uga (Okengwe) together with Ochuga/Onotu (Ihima). His immature adult woman named Ohunene settled inwards Eganyi district. Members of the diverse clans inwards Ebiraland are descendants of the children of Itaazi. Ohizi had v children who are progenitors of the v traditional Adavi clans named after them. These are upopo-uvete (Apasi), Uka, Idu (Aniku), Adeyika together with Uhwami. Influenza A virus subtype H5N1 migrant grouping from Eganyi known as Ezi-Onogu clan is also found inwards Adavi. The sons of Ododo who are the ancestors of Okehi clans were Okovi Oviri together with Enwgukonyai. Obaji the founder of Eika had 10 children named Ohiaga, Iyewe, Avassa, Ehemi, Anchi, Epoto, Egiri, Ubobo, Ogu together with Eyire. Uga of Okengwe had 2 sons whose children constitute the acquaint Okovi together with Agada grouping of clans. Due to a sizeable concentration of other Ebira clans inwards Okengwe district, they formed a socio-political coalition known as Ada-ehi. Ochuga had 6 children together with their descendants brand upwardly the 6 clans inwards Ihima. These are Emani, Oha/Idu, Ohueta, Ure, Ohongwa together with Odumi. The 7th clan is Akuta who migrated from Okengwe. Though Itaazi's immature adult woman named Ohunene was the founder of Eganyi, non all the clans at that topographic point are descended from her. Eganyi clans are Ede, Esugu, Eheda, Ogu, Onoko, Idu, Anavapa together with Ogodo. The Aningere who are skilled craftsmen are found inwards all districts. They are, however, to a greater extent than concentrated inwards Okengwe together with Adavi districts.
From the written source, Ohiare (1985) linguistically defined Ebira as those who speak the linguistic communication or dialect called Ebira or those who recognize themselves as i but have got lost touching of the powerfulness to speak the linguistic communication as a outcome of some historical development. Describing their location, Ozigi (2004) said that Ebira are predominantly inwards the Niger–Benue confluence expanse together with scattered inwards locations as Okene, Okehi, Adavi together with Ajaokuta. These are the Ebira Tao grouping of the primal senatorial District of Kogi State.
There are also the Ebira kotos. They are found inwards Koton Karfe expanse of Kogi Local Government of
Kogi State. There is the Ebira Mozum of Bassa Local Government expanse of Kogi State.
There are large Ebira short town inwards other areas apart from Kogi State as found inwards Umaisha, Toto,
Lafia District of Nassarawa State together with Federal Capital Territory. There is also Ebira Agatu inwards Benue
State, Ebira Etuno inwards Igarra expanse of Edo State.
The concern of this newspaper is the Ebira Tao group. Historically, the people belong to the Kwararafa or
Apa grouping of the middle belt region. Among the other ethnic grouping inwards the Kwararafa part are the
Jukun, the Igala, the Idoma, the Langtang, Kaje etc.
The tradition of root of the Ebira Tao firstly started inwards the Gongola Basin together with ended with their
migration to the lower Benue valley.
The Ebira took their shout out from the lower Benue valley. They described themselves as people from
Ebira. Tradition collected from alongside the Idoma say Ebira were already inwards the expanse of Abinse down
to the expanse of modern Agatu district when Idoma ancestors met them. This was most the 15th and
16th centuries as claimed yesteryear Ohiare (1985). This indicated that the Ebira presence about the Benue
valley was most the 14th Century.
It was from hither that the moving ridge of migration dispersed the Ebira together with other associated groups to the
confluence area. From hither also the people migrated to Ebira opete together with the Okehi hills.
Several reasons were given for this migration. They were succession disputes, outbreak of epidemics,
together with flying from penalty which the people considered as unjustified together with oppressive.
There is yet some other menstruum of Ebira historical development. This began with their migration across
the Niger at Itobe to the correct banking concern of the Niger about the acquaint location of Ajoakuta. This place
was known as Ebira opete.
The Ebira had to displace farther from the Igala territory for obvious reasons of succession. It was a
mutual practise inwards the majestic circle of Idah that the losing side inwards succession dispute was always
obliged yesteryear tradition to displace out of the uppercase enmasse to the inland together with sometime beyond the
boundaries of the Kingdom (in this case, the Ebira belonged to the losing side together with so had to move).
According to Ozigi (2004) the dominant topic inwards the struggle of the Ebira opete settlers was to
secure political independence of Attah inwards Idah. So, it was their want to live rid of Idah’s political
influence. This forced the people to start out gradual westward. Some settled inwards Okehi together with Upai hills
together with others inwards Egarra (Etuno) area. From Opete the Ebira moved gradually inwards families, lineages and
clans to the hills of Okehi, Upai together with Eikaoku, a compact expanse chosen for safety purposes.
Political scheme of the people inwards their novel expanse reflected the short town patterns based on
identify unit of measurement lineage together with clan grouping conducted its affairs as a semi autonomous entity. In each clan group,
lineages oft acted independently. The leaders of these clan groups never failed to strengthen their
political potency through religious sanctions ordained yesteryear the ancestors. Institutions of ancestral
cults featured spirits similar “Eku oba”, “Eku echichi”, akatapa’, together with “Eku irahu”, that gave political
potency to their religious sanctions.
By mid 19th century, the Ebira had settled permanently inwards their acquaint locations together with lived inwards the
district founded yesteryear the ancestors. Various settlements were founded yesteryear the Ebira children similar Okovi,
Agada, Eika, Adavi, Ihima together with Eganyi. These settlements were named after them.
The main clans together with sub clans inwards Ebira settlements were as follows:
Okovi (Asuwe, Adobe, Ehebe, Omavi, Ure together with Omoye as sub clans)
Agada (Akuta, Avi, Ogu, Esusu, together with Ohimoroko as sub clans)
Eika (Ihiaga, Iyewe, Avasa, Eyire, Epoto, Anchi, Iheme, Agiri, Ubobo, Uhuodo together with Ogu as
sub clans)
Adavi (Aniku, Uhami, Uka, Upopo uvete as sub clans)
Ihima (Emani, Ure, Ohueta, Odumi, Ohionwa together with oha as sub clans)
Eganyi (Eheda, Onoko, Esugu, Ogodo, Onogu, Ede together with Ogu as sub clans)
These clans were real of import inwards the socio–political life of the Ebira people. They were the basis
of potency together with social relations inwards Ebira traditional community.
Ebiraland Royal Palace
By the mid 19th century, most the 1860’s the Jihadists invaded the Ebira short town together with distorted
their socio–political organization. The Jihadists, nether the leadership of Madaba from Bida, first
incursed into the Okene expanse yesteryear way of raiding. For the firstly time, the Ebira were faced with
formidable together with a united forcefulness nether a purposeful together with dynamic leadership that could challenge these
Jihadists. These leadership traits were found inwards Ohindase Ukpai together with he did lay real strong resistance
inwards this direction.
In the 2nd incursion, which came most the 1870’s, was a combined forcefulness of Bida, Ilorin and
Ibadan nether Nupe leadership. With a determined together with united Ebira nether the Leadership of
Ohindase Avogude, the Ebira resisted i time again. It is quite impressive to banknote that of these
Jihadists’ incursions inwards Ebira was successful. It is also noteworthy that these incursions had laid the
people on the way to primal Leadership.
Under colonial rule, the people of Ebira lost their sovereign right. The existing structures were
dismantled together with replaced with novel ones. There was imposition of colonial agents through whom the
colonialist communicated with the people. There was the imposition of poll revenue enhancement (Ekehi irehi or house
money), at that topographic point was forced labour to create rails lines, route network, etc.
The people resisted patriotically colonial imposition inwards diverse ways. Ibrahim (1985) identified that
at that topographic point were state of war machine resistance against the colonialists inwards such places similar Ikuehi, Kuroko together with Okene.
These diverse oppositions to colonial imposition led to the Oyibo Arimo crisis of 1924 together with 1926. It
was these serial of crisis that culminated into the formation of Igbira Tribal Union (ITU) that
constituted a major political forcefulness inwards the postal service independent era.
When the British invaded together with conquered Ebiraland at the kickoff of the century. The people found
a confederation of five-clan groups (they are Eika, Okehi, Adavi, Okengwe, together with Ihima) each
operating a devine cast of regime as established yesteryear Ododo of Okehi together with Obaji of Eika (the two
greatest heroes of Ebiraland).
Following a breakdown of traditional constabulary together with monastic enjoin as a outcome of wars, migration, famine etc the two
heroes enthroned cult of eldership, resuscitated the masquerade cult together with established iragba together with the
masquerade as the establishment of regime together with musical instrument of bailiwick respectively. Ododo and
Obaji also established a devine cast of chieftaincy. The installation of the Chief priest was linked
with the Iragba together with the priest elect would ambit through a ceremony of expiry together with masquerades and
was finally installed yesteryear the Ekuoba.
Each clan grouping inwards Ebiarland was politically autonomous with its clan’s main priest rotating among
the clans inwards monastic enjoin of seniority. This was the province of affairs until the invasion of the Ajinomoh inwards the
2nd one-half of the 19th century. As from 1900 the British took over Ebiraland, created Kabba
Division together with appointed Owudah Adidi as agent inwards 1902 Omadivi took refuge inwards the house of
Owudah Adidi at Obangede. Omadivi was a widely traveled man. He appreciated the white man’s
powerfulness together with motive for invading Ebiraland. He speedily allied with them. Omadivi had wielded much
powerfulness about himself together with events worked inwards his favour when inwards 1904 he was installed the main of
Ebiraland after the Major Marsh expedition which sacked Okene.
In 1917, Omadivi died as the District Head of Ebiraland together with the phase was laid for the struggle for his
position. Among the contenders for this seat were Ohindase Arudi Adano, Ibrahim Chogudo
Onoruoiza together with Ozigizigi of Obehira.
Ibrahim Onoruoiza won the competition at the youthful historic menstruum of 17 amidst bitter opposition. The credentials
that won him this seat included high floor of intelligence, bright together with efficient performance as
white man’s revenue enhancement assessment scribe together with messenger. Ibrahim straightaway commenced his activities to
opened upwardly up roads to Ajaokuta together with Lokoja for trading activities. Fascinated yesteryear the operate of Ibrahim, the
British Resident officer, Mr Byng-Hall created Ebira Division with the Attah as the Sole Native
Authority.
Economy
The nature of the physical environs influenced non only the solid ground tenure scheme but also agriculture practices which inwards fact were the main determinant of the people’s economy. Agricultural production was geared towards both domestic consumption together with exchange.Almost every household, which was the basic unit of measurement of production, wasinvolved inwards farming. Over fourth dimension the people, through production efficiency, sectionalization of labour together with specialization, took payoff of both internal together with external economies of scale. By early on 19th century,realising its potentialities, the Okengwe district specialised inwards the production of beniseed which it traded together with exchanged with the groundnuts inwards the production of which Adavi clan-groups together with communities inwards the immediate northward of the solid ground had also larn specialised (Okene 1995:79-84). Apart from angling together with hunting, which complemented farming, the Ebira economic scheme also to some extent depended on local industries together with arts and crafts production similar palm oil, animate beingness husbandry, Fe technology together with blacksmithing, textiles dyeing, forest carving together with basket, mat together with raffia weaving. Because of its unique nature, the textiles manufacture requires a brief discussion. Cotton, the main raw stuff of the industry, is a crop of antiquity with the Ebira. The Ebira had migrated with the crop together with with the noesis of its production to their acquaint location, the soil of which was fortunately real favourable for its commercial cultivation. An alone woman individual preserve, the distinct technique employed yesteryear the Ebira textiles producers was vertically mounted unmarried loom system, locally called
Oguntoro.
According toBrown, Ralph Willis, Picton together with Mack, (Brown 1970:60; Willis 1972:51; Picton & Mack 1979:17,77,80,82)the Ebira textile weaving had undergone serial of styles, patterning together with specailization that made it first-class together with i of the best inwards the Western Sudan before the advent of the British rule. In the same vein, Henry Barth noted inwards 1851 that Ebira Woven textile favourably rivaled those of other areas inwards terms of pattern, colour, ornamentation together with texture. Barth did regain the superiority of the Ebira Woven textile compare to other regions inwards the Kurmi International Market, Kano when he visited the City during the same menstruum (Barth 1990:511)
Ebira women inwards Okunchi, West Nigeria, weave on upright looms.
Political organization
Generally speaking, the short town pattern of the Ebira inwards their acquaint location was largely determined yesteryear the topography of the expanse together with their migrational groupings. They settled inwards highly knitted related families, kindreds, clans together with clan-groups on several hills tops which include Eikoku Okengwe, Okehi, Ukpai together with Okerekere. The socio-political institutions which became consolidated over fourth dimension were primarily geared towards the maintenance of discipline, social harmony together with peace which were essential ingredients for social relations together with economical progress inside together with without Ebira ecological zone.
The ground of political organisations of the Ebira started from the family. As the smallest unit, the identify unit of measurement consisted of the father, wives,children together with grand children. The unit of measurement lives inwards a specially designed Ohuoje
(compound), piece the Ovovu (outer compound), was the exclusive utilisation of other people nether the custody of the family. These include the identify unit of measurement slaves, state of war or famine refugees on asylum together with identify unit of measurement labourers. The oldest surviving manlike individual was the caput of the family. He personified the cultural, clannish together with economical heritages as the respresentative of the ancestors inwards the family.Several families who believed they were patrilineally related yesteryear blood formed the side yesteryear side political unit of measurement of lineage, abara. The caput was the oldest surviving manlike individual of the lineage. Though, his conclusion was non finally as he had to consult with the heads of the families that made upwardly the lineage, the main had prerogative powerfulness over the economical activities of the lineage. The lineage solid ground together with relics were vested on him together with the sylvan make of the lineage were gathered inwards his palace annually for distribution to the diverse fellow member families based on the ancestral constabulary of historic menstruum grade. Several lineages have got survived to the present. These include Etumi, Avi, Adovosi, Egiri together with Ogagu.The clan was the side yesteryear side political unit of measurement of the Ebira of this study. Though tertiary inwards the strata, the clan was the main together with most sensitive of all the political units. Each clan had both a prefix inwards its shout out of either Ozi- (i.e. children of) or Ani- (i.e the people of) together with a totemic symbol indicating either a sacred object or an animate beingness attached to their clan name. For example, Eziehimozoko, a clan inwards Okengwe district had an additional eulogy of eziede, “ children of crayfish”, attached to their clan name. In the past, a clan shout out together with a totemic eulogy served as identification marks for the diverse migrational groups or parties. The caput of each of the clans, many of which have got also survived to the present, was the oldest surviving male. His powerfulness was nominal, as he administered through consultation. Nevertheless, he was the representative of the ancestors inwards the clan. He thence executed sanctions together with controls over its members. These were thought to emanate from the ancestors who watched over the affairs of the people from the world of the ancestral spirits.
The largest socio-political unit of measurement alongside the Ebira was the clan-group locally called Ekura. About 6 of such clan-groups live on to the present. They are Okengwe, Okehi, Adavi, Eika, Ihima, together with Eganyi. Though each was self autonomous, they nonetheless related on issues of mutual concern. The caput of each was priest-chief, Ohinoyi-ete.
Ebira women
Each grouping was made upwardly of several clans believed they had distant patrilineal blood tie. For instance, the Okengwe grouping comprised of Akuta, Ehimozoko, Avi, Esusu, Ogu, Asuwe, Omoye, Omavi, Eire together with Adobe. The chief-priest consulted the heads of the clans on whatever serious thing affecting the group. In addition, he administered judge inwards conjunction with his deputy, Ohireba, together with the council of elders of the group.Despite the obvious limitation to his authority, the priest-chief was the highest spiritual together with socio-political caput of the clan-group. He was believed to have got a daily communication with the ancestors. He ministered to, together with indeed mustered the ground shrine to solicit for fertility, adequate rainfall together with adept harvest. He exercised sanctions together with ensure control, discipline, together with compliance with the societal norms together with rules. He was vested with the interpretation of the ancient ancestral laws through divination, sacrifices together with indeed long experience. Through these, the 6 priest-chiefs inwards unopen cooperation,consultation together with communion with i some other were able to administer judge together with maintain the gild of Ebira inwards relative social harmony upwardly till the evening of the British invasion inwards 1903.
Traditional Marriage inwards Ebira(Igbirra) Land
The word Ebira agency conduct when translated literally with ethics together with hospitality as compliments. The unique features of the Ebira civilization with its ethnic aestheticism, are appreciated most inwards the lawsuit of traditional marriages.
When a adult man sees a lady he intends to marry, he discusses his intentions with her, who, if interested, tells him to convey his people to limited his intentions to her parents.
Ebira groom with his bride together with friends
In honour to the Ebira tradition, the adult man does non walk to the parents of the adult woman to bring out his intentions; his parents or elders mostly the women make this yesteryear going to the lady’s parents to innovate themselves together with also to inform them of their ground for coming to the house.
After this is done, the parents of the lady together with so conduct a thorough investigation on the upbringing, background, identify unit of measurement history together with so on, of the intending groom to unravel whatever history of madness, terminal diseases or criminality inwards the man’s family. This is with a stance to deciding whether or non to give their daughter’s mitt inwards wedlock to a identify unit of measurement with a tainted reputation inwards the society.
After the research, if their findings are appreciable, an approbation is given to the adult man to see the bride-to- live from fourth dimension to fourth dimension to farther larn to know themselves properly.
Ebira bride together with the groom
Influenza A virus subtype H5N1 engagement is subsequently picked for the formal introduction of both families together with this is called “Ise Ewere” which literally agency what has been inwards hugger-mugger is at nowadays inwards the open. During the celebration, at that topographic point is commonly the presentation of gift items made yesteryear the identify unit of measurement of the groom to the identify unit of measurement of the bride.
The gift items commonly include; most 42 tubers of yam, dried fish or bush meat, 10 liters of palm oil, a pocketbook of salt, assorted wines together with kola nut. The groom may also determine to acquaint 2 wrappers to his would-be bride but this is optional.
On the twenty-four hr menstruum of introduction, it is non necessary that the adult man attends the occasion as his identify unit of measurement members make the necessary things on his behalf. The bride’s identify unit of measurement inwards turn, entertains the groom’s with nutrient together with drinks. The families interact with i some other together with formally innovate every fellow member of both families.
After this is done, the engagement for traditional wedlock is together with so fixed. The tubers of yam together with other items brought are distributed to neighbours together with members of the extended identify unit of measurement no thing how small. Much significance is given to this to inquire for their prayers for a happy wedlock as good as to ensure the acknowledgement of the community that the lady at nowadays has someone she intends to larn married to.
The amount to live collected as bride cost is also agreed upon yesteryear the parents of the bride together with it depends to a large extent, on the fiscal strength of the man. Apart from the bride price, at that topographic point are other things similar “ozemeiyi” that is “I am attracted to her” which a sure amount of coin is attached to, together with “otanuvogei” that is “joining hands together”. There is also “idoza” that is “farming price” paid to the bride’s identify unit of measurement because Ebira people are predominantly farmers. In the olden days when every fellow had to farm, the groom together with his friends appoint a twenty-four hr menstruum to farm for the begetter of the bride but these days because most immature men don’t farm whatever longer, they pay coin instead.
On the twenty-four hr menstruum of the traditional marriage, women inwards the man’s identify unit of measurement are seen singing together with dancing carrying tubers of yams on their heads to the lady’s house. The singing together with dancing continues at their arrival at the lady’s house where the ceremony kicks off. Other items to live taken are cans of palm oil, groundnut oil, dried fish, some article of apparel materials inwards some boxes, jewelries together with other things for adornment of the lady.
The ceremony is commonly colorful with display of dances yesteryear maiden groups mostly the bride’s friends together with yesteryear women groups. Influenza A virus subtype H5N1 religious leader together with the parents of the duet offering prayers for them to bless their wedlock together with a certificate is thereafter given to the duet yesteryear the religious leader to acknowledge their marriage.
The lady is thereafter, escorted yesteryear her friends together with other women to her husband’s house with her belongings.
Ebira people
Religious belief
Ebira acknowledge the existence of God with utmost reverence. The innate belief of the people places Him, "Ohomorihi" (Supreme Being), firstly before whatever other thing. These claim clearly manifest inwards the diverse attributes accorded Supreme God yesteryear the people. Ohomorihi agency creator of rain. In most cultures together with fifty-fifty sciences, the essence of living together with life is tied to water. Earthly fertility is predicated on water, human conception together with delivery is also located inwards watery substances. All source of life tin live traced to water.
In Ebira religious belief, Ohomorihi is the source together with controller of this H2O from which all these beings are sourced because Orihi is pelting together with is produced from the divine ticker (Ohomo). This belief found the absolute supremacy of God Almighty over all living together with non-living beings, materials together with spiritual matters.
Other names together with attributes of Ohomorihi includes "adayi ebeba anayin abayi" (Our begetter inwards a higher identify who owns us all), "Ikoko koi koi" (The powerful, the Omnipotent), "Ovaraka dosi" (of limitless size, the magnificent with unimaginable magnitude, the Omnipresent), "Ochiji mokariye" (the soundless arbiter, unpredictable dispenser of justice), "Ovaraka huduma" (whose step roars similar thunder), "Oku`za ohuru, Oku`za atito" (adorns i with gunpowder together with soil with ashes), "Ogodo godo onuva`za eme tu" (so far removed from physical touch), "Odu ajini osi ihuo teyi" (inflict pains today together with inject gains tomorrow, create sorrow today together with restore joy tomorrow); oda yoza ri odoza hither (feeds you lot together with drains you). from these names i tin empathise why He is the firstly dot of reference inwards all matters- secular, spiritual or ritual.
The high-powered Turbaning Ceremony of Alhaji Muhammed Ataba Sanni Omolori as Ciroman Ebira
Ebira people know that adult man sins together with thence cannot achieve God (Ohomorihi) direct so they play through Ete (Mother Earth). deities or lesser gods known as Ori together with Ohiku (ancestors).
Ete occupies a vital seat inwards Ebira cosmology. It is a forcefulness of residue considered side yesteryear side to God (Ohomorihi) because whatever goes upwardly must come upwardly downwards to earth. It is on ground that human`s life is both sustained together with buried, "a spiritual entity from which all life derives," (Aniako 1980, p. 35-36), Thus, when a kid at play eats sand, as it is oft the instance inwards African traditional settings, it is seen as the ritual procedure of reconnecting dorsum to earth, firstly initiated through the burial of the placenta of the kid at birth. adult man lives through tillage of nutrient crops together with exploitation of crust of ornamental riches buried inwards inside the earth. It also serves as man`s finally resting identify at death. Ete thus has dual essence of fortune together with misfortune committee together with reversion. Ete is also a forcefulness of equipoise betwixt adult man together with Ebira cosmology which is concretized yesteryear the residue betwixt woman parent ground together with patriarchal ascendance of adult man fifty-fifty inwards ancestral world. Women (Mother earth) are alternative forcefulness that checks the excesses of adult man evil tendencies. The overriding importance of Ete as the centre of universe is physically expressed at the centre of every traditional Ebira domicile as Eteohuje (centre of the compound). It is at this centre the that ancestral sacrifice together with rituals are held.
God created Ori ( spirit beingness or nature spirit) as the intercessor betwixt adult man together with Himself. Ori is really worshipped together with celebrated inwards 2 towns of Ihima together with Eganyi inwards Ebiraland in all likelihood because of its intervention to avert serious calamities inwards these 2 towns according to Ebira mythology. It came to cleanse these 2 towns of serious epidermic. As such, it assumes prominence with shrines created for it with its attendant devotees echeori annual festival instituted inmemory of this ritual cleansing. Echeori is celebrated as a New Yam Festival for seasonal renewal. Okino (2004, p 9) claims that the "pioneer religious belief of the ancestors of Ebira people is Ori" in all likelihood because of its intercessory nature betwixt the people together with the higher order.
The other spirit that Ebira people relates to is the Ancestral Spirit (Eku), an embodiment of dead ancestors, ohiku.
His Royal Majesty, Alh. Ado Ibrahim, the Ohinoyi of Ebiraland together with some elders
Cultural Festivals (Eche-Ozi Ete)
The Ebiras have got several annual cultural festivals. Three of the most prominent ones are 'Echane', 'Eche Ori' together with 'Ekuechi'.
Eche-Ane
This is an annual masquerade festival celebrated inwards rotation from i district to the other inwards Ebiraland (between April–June). In the past, it was only during the menstruum of the festival that betrothed girls were given away inwards wedlock to their suitors. That is why the festival is called 'Eche-ane' (women festival). Masquerades, though carried long canes, came out primarily to entertain people together with received gifts inwards return. It is regrettable that this real pop together with interesting festival has been bastardized together with at nowadays a source of constant breach of peace.
Eche-Ori
'Eche Ori' is a novel yam festival celebrated only inwards 2 districts inwards Ebiraland. These are Ihima together with Eganyi. During the festival, traditional worshippers brand sacrifices inwards the hugger-mugger groove of 'Ori' (deity) high upwardly inwards the mount to exhibit gratitude for its protection together with provision of bounteous harvest. The worshipers ship long canes with which they whip i some other inwards turns without anyone exhibiting whatever sign of pain. This is a grade of strength or manhood. Another of import attraction of the festival is the delightful 'Echori' music inwards which woman individual singers characteristic prominently. Only after this festival tin i swallow or sell novel yams inwards the marketplace as it is a taboo to make so before the festival inwards Ihima together with Eganyi.
Ekuechi (traditional masquerade)
This is a dark masquerade festival which marks the cease of the Ebira calendar yr together with the kickoff of a novel one. Ododo is popularly acclaimed to live the initiator of this masquerade festival. The 'Akatapa' masquerade inwards heralding the kickoff of the festival oft say "Irayi ododo osi gu, Irayi akatapa osi gu eeeh! Osa yeeeh!" which agency "the yr of the Ododo has ended; the yr of Akatapa has ended. Here is some other year". The festival begins with a festival evening inwards which folk singers (ome ikede) perform to the delight of both men together with women. The next day, the existent festival inwards which masquerades sing together with trip the low-cal fantastic toe to entertain people from dusk to dawn takes place. It is restricted to men only so all women remain indoors throughout the duration of the festival. All dead relatives are believed to render to an ground on a see this night, so, women prepare delicious 'Apapa' (bean read) together with he-goat meat for the visitors. The women also, at times, larn out monetary gifts with the men for the visiting dead relatives. Trust men, the meals together with gifts are properly together with neatly delivered to the beneficiaries who only the men have got the privilege of seeing together with interacting with, that night
Source:http://www.academia.edu/534317/Colonial_Conquest_and_Resistance_The_Case_of_Ebiraland_1886-1917_AD
Ebira people of Kogi State inwards Nigeria celebrating their annual street Carnival
Recent inwards depth enquiry indicates that the Ebira have got been component together with parcel of what is at nowadays to a greater extent than oft than non known as Central Nigeria since 4000 BC (Ohiare 1988). The Ebira zone is also prominent inwards the prehistoric civilization of the Iron Age to a greater extent than oft than non characterised yesteryear the Central Nigeria as epitomised yesteryear Nok Culture. Even lately the iron-working site of Ife-Ijummu (Kogi State) has been dated to 260 B.C. Thus, it could live deduced that the Ebira as a grouping existed for a long fourth dimension inwards locations inside Central Nigeria non far from where they are located before long (Ohiare 1988, Willamson 1967, Beneth 1972).
Ebira adult woman inwards her traditional dress
Many Ebira people are from Kogi State, Kwara State, Nasarawa State, Federal Capital Territory, Abuja, together with Edo State. Okene is said to live the administrative centre of the Ebira-speaking people inwards Kogi state.
The word “Ebira” refers to the people themselves, their linguistic communication together with their geographical location. Using the shout out of the most pop town of the land, nosotros may refer to them as Ebira Okene. The Ebira Okene occupy the hilly stretch of solid ground southwest of the Niger-Benue confluence expanse together with part boundaries with the Yoruba-speaking people of Akoko, Owe together with Ijumu to the west; the diverse Akoko-Edo people to the southward together with southward west; the Hausa, Nupe together with Ebira groups at Lokoja to the north; together with the River Niger to the east. Nigerian Nollywood stars Mercy Johnson together with Halima Abubakar are from Ebira tribe.
Pretty together with talented Nollywood star together with Ebira Okene girl, Mercy Johnson
Other Ebira groups are Ebira Igu inwards Kogi together with Koton Karfi local regime areas of Kogi state; Ebira Toto together with Umaisha ofNassarawa (Toto) local regime expanse of Nassarawa state; Ebira Mozum of Bassa local regime expanse of Kogi state; together with Ebira Etuno of Igarra District of Ako-Edo local regime expanse of Edo state. Other Ebira are to live found inwards Abaji inwards the Federal Capital Territory together with Agatu inwards Benue state.
His Royal Majesty, Alh. Ado Ibrahim, the Ohinoyi of Ebiraland sitting inwards state
The Ebira people are republican yesteryear nature, outspoken together with real hard working. Farming together with cloth-weaving are occupations for which the Ebiras are good known. The paramount ruler of the people is called Ohinoyi of Ebiraland. The Ebira cherish their traditional festivals inwards spite of the infiltration of some negative tendencies.
Ebira people
Geography (Environment)
Influenza A virus subtype H5N1 mutual physical characteristic of Ebiraland is the conspicuous presence of blocks of dissected hills together with the metaphoric rocks enveloping the greater component of the land. The hills ascension to a peak of 2000 ft together with in all likelihood correspond the remnants of an old postal service of Gondowana pedi-plain (Clayton 1957). The African laterite together with acre which embraces the greater component of Ihima, Okengwe together with Ageva are occupied yesteryear extensive undulating plains (1200-1400ft). They are studded with smoothen rounded rocks of inwards selbergs. The laterite soils are derived from metaphoric rocks of greyish-buff (18 inches) together with clayed pan which overlay vascular Fe stone (Omorua 1959:1). The depth of the soil is nonetheless variable, ranging from 2 to iii feet to most iii inches where the ironstone approaches the surface, as inwards the Itakpe hills inwards Adavi district.There is also the Niger literic acre forming a lower terrace below the higher plains. This is conspicuous inwards Ajaokuta, Eganyi, Ebiya together with component of Adavi inwards the northward together with north-east of Ebiraland. Another real of import characteristic is the rim from the highland. This enscarpement which extends to Ihima, Eika together with component of Ajaokuta widens into abroad zone of dissected hills. The soil formation of the rims are mostly skeletal, consisting of pale brownish together with orangish brownish sands together with grits. The enscarpment contains quartz stones interspersed with pockets of deeper sand launder (Omorua 1959:1-2).The implications of these features to the yesteryear together with contemporary history of the solid ground are many. Influenza A virus subtype H5N1 few of them are as follows. The nature of the topography has affected the relief pattern of Ebiraland,which is marked out of the dissected peaks with knife-edged ridges,and steep V-shaped valleys. Valleys of this type occur inwards Okene,Okengwe together with Eika towns. Apart from exerting much influence on the climate, the features inwards component provided safety together with protection for the ancient Ebira. Thus they resisted external incursions into their geo-polity as inwards the instance of the Ajinomoh jihadist wars inwards the 1880s discussed elsewhere (Okene 1990:26-30). Furthermore, the features influenced the pattern of the people’s technical know-how as it relates to the production of crafts similar pottery, dyeing together with blacksmithing together with of the people instruments of production or devastation such as hoes, cutlasses together with spears together with bows together with arrows.The Ebira were famous inwards Central Nigeria for the production of these crafts (Barth 1990:510-515; Jones 1969:38). In contemporary times, these features serve as a reservoir of the iron-ore deposit at nowadays discovered inwards large quantity inwards some hills of the land. Itakpe loma inAdavi district lone has an iron-ore deposit estimated betwixt 37 together with 47 1000000 tons, together with of to a greater extent than than threescore per cent Fe content (Okene 1995:37). This is meant to furnish raw stuff for the Ajaokuta Iron together with Steel Industry laid upwardly yesteryear the Federal Government of Nigeria.Other minerals to live found inwards substantial commercial quantities inwards Ebira include marble, limestone, copper, chalk together with mica.
Language
Ebira people speaks Ebira (Egbira), a Nupoid language belonging to the larger Niger-Congo linguistic communication phylum. Ebira is spoken yesteryear most 2 1000000 people inwards Nigeria specially inwards Kogi State.
According to Greenberg’s classification of African languages, Ebira belongs to the Kwa grouping of the Niger-Congo family, which also comprises the Nupe, Gbari together with Gade (Greenberg, 1966). But Hoffman together with Bendor-Samuel inwards their studies of Nigerian languages laid upwardly Ebira as a separate entity (Adive 1985:56-57).
Nollywood Actress, Halima Abubakar is of Ebira ethnicity
History
There are 2 schools of thought most the Ebira origins. The written source (archeological) together with the oral traditions. The Ebira, through oral tradition, describe their descent to Wukari (in the acquaint Taraba state) where they were a ingredient component of the Kwararafa confederation. In most 1680 AD, they (along with the Idoma together with Igala) migrated out of Wukari a chieftaincy dispute. The Ebira subsequently separate into diverse groups together with settled inwards unlike locations betwixt 1680 together with 1750 AD. The Ebira Tao firstly sojourned with the Igalas at Idah but subsequently crossed the River Niger together with settled at Ebira Opete located the vicinity of Upake inwards Ajaokuta LGA. The 'father' of the Ebira Tao who led them to this premier short town inwards Ebiraland was Itaazi. Itaazi had v (5) sons who all subsequently migrated from Ebira Opete together with were the founders of the diverse districts inwards Ebiraland. The children together with the districts they founded are Adaviruku/Ohizi (Adavi), Ododo (Okehi), Obaji (Eyika), Uga (Okengwe) together with Ochuga/Onotu (Ihima). His immature adult woman named Ohunene settled inwards Eganyi district. Members of the diverse clans inwards Ebiraland are descendants of the children of Itaazi. Ohizi had v children who are progenitors of the v traditional Adavi clans named after them. These are upopo-uvete (Apasi), Uka, Idu (Aniku), Adeyika together with Uhwami. Influenza A virus subtype H5N1 migrant grouping from Eganyi known as Ezi-Onogu clan is also found inwards Adavi. The sons of Ododo who are the ancestors of Okehi clans were Okovi Oviri together with Enwgukonyai. Obaji the founder of Eika had 10 children named Ohiaga, Iyewe, Avassa, Ehemi, Anchi, Epoto, Egiri, Ubobo, Ogu together with Eyire. Uga of Okengwe had 2 sons whose children constitute the acquaint Okovi together with Agada grouping of clans. Due to a sizeable concentration of other Ebira clans inwards Okengwe district, they formed a socio-political coalition known as Ada-ehi. Ochuga had 6 children together with their descendants brand upwardly the 6 clans inwards Ihima. These are Emani, Oha/Idu, Ohueta, Ure, Ohongwa together with Odumi. The 7th clan is Akuta who migrated from Okengwe. Though Itaazi's immature adult woman named Ohunene was the founder of Eganyi, non all the clans at that topographic point are descended from her. Eganyi clans are Ede, Esugu, Eheda, Ogu, Onoko, Idu, Anavapa together with Ogodo. The Aningere who are skilled craftsmen are found inwards all districts. They are, however, to a greater extent than concentrated inwards Okengwe together with Adavi districts.
Ebira adult man playing traditional drums
From the written source, Ohiare (1985) linguistically defined Ebira as those who speak the linguistic communication or dialect called Ebira or those who recognize themselves as i but have got lost touching of the powerfulness to speak the linguistic communication as a outcome of some historical development. Describing their location, Ozigi (2004) said that Ebira are predominantly inwards the Niger–Benue confluence expanse together with scattered inwards locations as Okene, Okehi, Adavi together with Ajaokuta. These are the Ebira Tao grouping of the primal senatorial District of Kogi State.
There are also the Ebira kotos. They are found inwards Koton Karfe expanse of Kogi Local Government of
Kogi State. There is the Ebira Mozum of Bassa Local Government expanse of Kogi State.
There are large Ebira short town inwards other areas apart from Kogi State as found inwards Umaisha, Toto,
Lafia District of Nassarawa State together with Federal Capital Territory. There is also Ebira Agatu inwards Benue
State, Ebira Etuno inwards Igarra expanse of Edo State.
The concern of this newspaper is the Ebira Tao group. Historically, the people belong to the Kwararafa or
Apa grouping of the middle belt region. Among the other ethnic grouping inwards the Kwararafa part are the
Jukun, the Igala, the Idoma, the Langtang, Kaje etc.
The tradition of root of the Ebira Tao firstly started inwards the Gongola Basin together with ended with their
migration to the lower Benue valley.
The Ebira took their shout out from the lower Benue valley. They described themselves as people from
Ebira. Tradition collected from alongside the Idoma say Ebira were already inwards the expanse of Abinse down
to the expanse of modern Agatu district when Idoma ancestors met them. This was most the 15th and
16th centuries as claimed yesteryear Ohiare (1985). This indicated that the Ebira presence about the Benue
valley was most the 14th Century.
It was from hither that the moving ridge of migration dispersed the Ebira together with other associated groups to the
confluence area. From hither also the people migrated to Ebira opete together with the Okehi hills.
Several reasons were given for this migration. They were succession disputes, outbreak of epidemics,
together with flying from penalty which the people considered as unjustified together with oppressive.
There is yet some other menstruum of Ebira historical development. This began with their migration across
the Niger at Itobe to the correct banking concern of the Niger about the acquaint location of Ajoakuta. This place
was known as Ebira opete.
Ebira adult man from Kogi state
The Ebira had to displace farther from the Igala territory for obvious reasons of succession. It was a
mutual practise inwards the majestic circle of Idah that the losing side inwards succession dispute was always
obliged yesteryear tradition to displace out of the uppercase enmasse to the inland together with sometime beyond the
boundaries of the Kingdom (in this case, the Ebira belonged to the losing side together with so had to move).
According to Ozigi (2004) the dominant topic inwards the struggle of the Ebira opete settlers was to
secure political independence of Attah inwards Idah. So, it was their want to live rid of Idah’s political
influence. This forced the people to start out gradual westward. Some settled inwards Okehi together with Upai hills
together with others inwards Egarra (Etuno) area. From Opete the Ebira moved gradually inwards families, lineages and
clans to the hills of Okehi, Upai together with Eikaoku, a compact expanse chosen for safety purposes.
Political scheme of the people inwards their novel expanse reflected the short town patterns based on
identify unit of measurement lineage together with clan grouping conducted its affairs as a semi autonomous entity. In each clan group,
lineages oft acted independently. The leaders of these clan groups never failed to strengthen their
political potency through religious sanctions ordained yesteryear the ancestors. Institutions of ancestral
cults featured spirits similar “Eku oba”, “Eku echichi”, akatapa’, together with “Eku irahu”, that gave political
potency to their religious sanctions.
By mid 19th century, the Ebira had settled permanently inwards their acquaint locations together with lived inwards the
district founded yesteryear the ancestors. Various settlements were founded yesteryear the Ebira children similar Okovi,
Agada, Eika, Adavi, Ihima together with Eganyi. These settlements were named after them.
The main clans together with sub clans inwards Ebira settlements were as follows:
Okovi (Asuwe, Adobe, Ehebe, Omavi, Ure together with Omoye as sub clans)
Agada (Akuta, Avi, Ogu, Esusu, together with Ohimoroko as sub clans)
Eika (Ihiaga, Iyewe, Avasa, Eyire, Epoto, Anchi, Iheme, Agiri, Ubobo, Uhuodo together with Ogu as
sub clans)
Adavi (Aniku, Uhami, Uka, Upopo uvete as sub clans)
Ihima (Emani, Ure, Ohueta, Odumi, Ohionwa together with oha as sub clans)
Eganyi (Eheda, Onoko, Esugu, Ogodo, Onogu, Ede together with Ogu as sub clans)
These clans were real of import inwards the socio–political life of the Ebira people. They were the basis
of potency together with social relations inwards Ebira traditional community.
Ebiraland Royal Palace
By the mid 19th century, most the 1860’s the Jihadists invaded the Ebira short town together with distorted
their socio–political organization. The Jihadists, nether the leadership of Madaba from Bida, first
incursed into the Okene expanse yesteryear way of raiding. For the firstly time, the Ebira were faced with
formidable together with a united forcefulness nether a purposeful together with dynamic leadership that could challenge these
Jihadists. These leadership traits were found inwards Ohindase Ukpai together with he did lay real strong resistance
inwards this direction.
In the 2nd incursion, which came most the 1870’s, was a combined forcefulness of Bida, Ilorin and
Ibadan nether Nupe leadership. With a determined together with united Ebira nether the Leadership of
Ohindase Avogude, the Ebira resisted i time again. It is quite impressive to banknote that of these
Jihadists’ incursions inwards Ebira was successful. It is also noteworthy that these incursions had laid the
people on the way to primal Leadership.
Under colonial rule, the people of Ebira lost their sovereign right. The existing structures were
dismantled together with replaced with novel ones. There was imposition of colonial agents through whom the
colonialist communicated with the people. There was the imposition of poll revenue enhancement (Ekehi irehi or house
money), at that topographic point was forced labour to create rails lines, route network, etc.
The people resisted patriotically colonial imposition inwards diverse ways. Ibrahim (1985) identified that
at that topographic point were state of war machine resistance against the colonialists inwards such places similar Ikuehi, Kuroko together with Okene.
These diverse oppositions to colonial imposition led to the Oyibo Arimo crisis of 1924 together with 1926. It
was these serial of crisis that culminated into the formation of Igbira Tribal Union (ITU) that
constituted a major political forcefulness inwards the postal service independent era.
When the British invaded together with conquered Ebiraland at the kickoff of the century. The people found
a confederation of five-clan groups (they are Eika, Okehi, Adavi, Okengwe, together with Ihima) each
operating a devine cast of regime as established yesteryear Ododo of Okehi together with Obaji of Eika (the two
greatest heroes of Ebiraland).
Ebira girl, Mercy Johnson
Following a breakdown of traditional constabulary together with monastic enjoin as a outcome of wars, migration, famine etc the two
heroes enthroned cult of eldership, resuscitated the masquerade cult together with established iragba together with the
masquerade as the establishment of regime together with musical instrument of bailiwick respectively. Ododo and
Obaji also established a devine cast of chieftaincy. The installation of the Chief priest was linked
with the Iragba together with the priest elect would ambit through a ceremony of expiry together with masquerades and
was finally installed yesteryear the Ekuoba.
Each clan grouping inwards Ebiarland was politically autonomous with its clan’s main priest rotating among
the clans inwards monastic enjoin of seniority. This was the province of affairs until the invasion of the Ajinomoh inwards the
2nd one-half of the 19th century. As from 1900 the British took over Ebiraland, created Kabba
Division together with appointed Owudah Adidi as agent inwards 1902 Omadivi took refuge inwards the house of
Owudah Adidi at Obangede. Omadivi was a widely traveled man. He appreciated the white man’s
powerfulness together with motive for invading Ebiraland. He speedily allied with them. Omadivi had wielded much
powerfulness about himself together with events worked inwards his favour when inwards 1904 he was installed the main of
Ebiraland after the Major Marsh expedition which sacked Okene.
In 1917, Omadivi died as the District Head of Ebiraland together with the phase was laid for the struggle for his
position. Among the contenders for this seat were Ohindase Arudi Adano, Ibrahim Chogudo
Onoruoiza together with Ozigizigi of Obehira.
Ibrahim Onoruoiza won the competition at the youthful historic menstruum of 17 amidst bitter opposition. The credentials
that won him this seat included high floor of intelligence, bright together with efficient performance as
white man’s revenue enhancement assessment scribe together with messenger. Ibrahim straightaway commenced his activities to
opened upwardly up roads to Ajaokuta together with Lokoja for trading activities. Fascinated yesteryear the operate of Ibrahim, the
British Resident officer, Mr Byng-Hall created Ebira Division with the Attah as the Sole Native
Authority.
Ebira adult woman from Kogi State
Economy
The nature of the physical environs influenced non only the solid ground tenure scheme but also agriculture practices which inwards fact were the main determinant of the people’s economy. Agricultural production was geared towards both domestic consumption together with exchange.Almost every household, which was the basic unit of measurement of production, wasinvolved inwards farming. Over fourth dimension the people, through production efficiency, sectionalization of labour together with specialization, took payoff of both internal together with external economies of scale. By early on 19th century,realising its potentialities, the Okengwe district specialised inwards the production of beniseed which it traded together with exchanged with the groundnuts inwards the production of which Adavi clan-groups together with communities inwards the immediate northward of the solid ground had also larn specialised (Okene 1995:79-84). Apart from angling together with hunting, which complemented farming, the Ebira economic scheme also to some extent depended on local industries together with arts and crafts production similar palm oil, animate beingness husbandry, Fe technology together with blacksmithing, textiles dyeing, forest carving together with basket, mat together with raffia weaving. Because of its unique nature, the textiles manufacture requires a brief discussion. Cotton, the main raw stuff of the industry, is a crop of antiquity with the Ebira. The Ebira had migrated with the crop together with with the noesis of its production to their acquaint location, the soil of which was fortunately real favourable for its commercial cultivation. An alone woman individual preserve, the distinct technique employed yesteryear the Ebira textiles producers was vertically mounted unmarried loom system, locally called
Oguntoro.
According toBrown, Ralph Willis, Picton together with Mack, (Brown 1970:60; Willis 1972:51; Picton & Mack 1979:17,77,80,82)the Ebira textile weaving had undergone serial of styles, patterning together with specailization that made it first-class together with i of the best inwards the Western Sudan before the advent of the British rule. In the same vein, Henry Barth noted inwards 1851 that Ebira Woven textile favourably rivaled those of other areas inwards terms of pattern, colour, ornamentation together with texture. Barth did regain the superiority of the Ebira Woven textile compare to other regions inwards the Kurmi International Market, Kano when he visited the City during the same menstruum (Barth 1990:511)
Ebira women inwards Okunchi, West Nigeria, weave on upright looms.
Political organization
Generally speaking, the short town pattern of the Ebira inwards their acquaint location was largely determined yesteryear the topography of the expanse together with their migrational groupings. They settled inwards highly knitted related families, kindreds, clans together with clan-groups on several hills tops which include Eikoku Okengwe, Okehi, Ukpai together with Okerekere. The socio-political institutions which became consolidated over fourth dimension were primarily geared towards the maintenance of discipline, social harmony together with peace which were essential ingredients for social relations together with economical progress inside together with without Ebira ecological zone.
The ground of political organisations of the Ebira started from the family. As the smallest unit, the identify unit of measurement consisted of the father, wives,children together with grand children. The unit of measurement lives inwards a specially designed Ohuoje
His Royal Majesty, Alh. Ado Ibrahim, the Ohinoyi of Ebiraland,
(compound), piece the Ovovu (outer compound), was the exclusive utilisation of other people nether the custody of the family. These include the identify unit of measurement slaves, state of war or famine refugees on asylum together with identify unit of measurement labourers. The oldest surviving manlike individual was the caput of the family. He personified the cultural, clannish together with economical heritages as the respresentative of the ancestors inwards the family.Several families who believed they were patrilineally related yesteryear blood formed the side yesteryear side political unit of measurement of lineage, abara. The caput was the oldest surviving manlike individual of the lineage. Though, his conclusion was non finally as he had to consult with the heads of the families that made upwardly the lineage, the main had prerogative powerfulness over the economical activities of the lineage. The lineage solid ground together with relics were vested on him together with the sylvan make of the lineage were gathered inwards his palace annually for distribution to the diverse fellow member families based on the ancestral constabulary of historic menstruum grade. Several lineages have got survived to the present. These include Etumi, Avi, Adovosi, Egiri together with Ogagu.The clan was the side yesteryear side political unit of measurement of the Ebira of this study. Though tertiary inwards the strata, the clan was the main together with most sensitive of all the political units. Each clan had both a prefix inwards its shout out of either Ozi- (i.e. children of) or Ani- (i.e the people of) together with a totemic symbol indicating either a sacred object or an animate beingness attached to their clan name. For example, Eziehimozoko, a clan inwards Okengwe district had an additional eulogy of eziede, “ children of crayfish”, attached to their clan name. In the past, a clan shout out together with a totemic eulogy served as identification marks for the diverse migrational groups or parties. The caput of each of the clans, many of which have got also survived to the present, was the oldest surviving male. His powerfulness was nominal, as he administered through consultation. Nevertheless, he was the representative of the ancestors inwards the clan. He thence executed sanctions together with controls over its members. These were thought to emanate from the ancestors who watched over the affairs of the people from the world of the ancestral spirits.
The largest socio-political unit of measurement alongside the Ebira was the clan-group locally called Ekura. About 6 of such clan-groups live on to the present. They are Okengwe, Okehi, Adavi, Eika, Ihima, together with Eganyi. Though each was self autonomous, they nonetheless related on issues of mutual concern. The caput of each was priest-chief, Ohinoyi-ete.
Ebira women
Each grouping was made upwardly of several clans believed they had distant patrilineal blood tie. For instance, the Okengwe grouping comprised of Akuta, Ehimozoko, Avi, Esusu, Ogu, Asuwe, Omoye, Omavi, Eire together with Adobe. The chief-priest consulted the heads of the clans on whatever serious thing affecting the group. In addition, he administered judge inwards conjunction with his deputy, Ohireba, together with the council of elders of the group.Despite the obvious limitation to his authority, the priest-chief was the highest spiritual together with socio-political caput of the clan-group. He was believed to have got a daily communication with the ancestors. He ministered to, together with indeed mustered the ground shrine to solicit for fertility, adequate rainfall together with adept harvest. He exercised sanctions together with ensure control, discipline, together with compliance with the societal norms together with rules. He was vested with the interpretation of the ancient ancestral laws through divination, sacrifices together with indeed long experience. Through these, the 6 priest-chiefs inwards unopen cooperation,consultation together with communion with i some other were able to administer judge together with maintain the gild of Ebira inwards relative social harmony upwardly till the evening of the British invasion inwards 1903.
Ebira woman
Traditional Marriage inwards Ebira(Igbirra) Land
The word Ebira agency conduct when translated literally with ethics together with hospitality as compliments. The unique features of the Ebira civilization with its ethnic aestheticism, are appreciated most inwards the lawsuit of traditional marriages.
When a adult man sees a lady he intends to marry, he discusses his intentions with her, who, if interested, tells him to convey his people to limited his intentions to her parents.
Ebira groom with his bride together with friends
In honour to the Ebira tradition, the adult man does non walk to the parents of the adult woman to bring out his intentions; his parents or elders mostly the women make this yesteryear going to the lady’s parents to innovate themselves together with also to inform them of their ground for coming to the house.
After this is done, the parents of the lady together with so conduct a thorough investigation on the upbringing, background, identify unit of measurement history together with so on, of the intending groom to unravel whatever history of madness, terminal diseases or criminality inwards the man’s family. This is with a stance to deciding whether or non to give their daughter’s mitt inwards wedlock to a identify unit of measurement with a tainted reputation inwards the society.
After the research, if their findings are appreciable, an approbation is given to the adult man to see the bride-to- live from fourth dimension to fourth dimension to farther larn to know themselves properly.
Ebira bride together with the groom
Influenza A virus subtype H5N1 engagement is subsequently picked for the formal introduction of both families together with this is called “Ise Ewere” which literally agency what has been inwards hugger-mugger is at nowadays inwards the open. During the celebration, at that topographic point is commonly the presentation of gift items made yesteryear the identify unit of measurement of the groom to the identify unit of measurement of the bride.
The gift items commonly include; most 42 tubers of yam, dried fish or bush meat, 10 liters of palm oil, a pocketbook of salt, assorted wines together with kola nut. The groom may also determine to acquaint 2 wrappers to his would-be bride but this is optional.
On the twenty-four hr menstruum of introduction, it is non necessary that the adult man attends the occasion as his identify unit of measurement members make the necessary things on his behalf. The bride’s identify unit of measurement inwards turn, entertains the groom’s with nutrient together with drinks. The families interact with i some other together with formally innovate every fellow member of both families.
After this is done, the engagement for traditional wedlock is together with so fixed. The tubers of yam together with other items brought are distributed to neighbours together with members of the extended identify unit of measurement no thing how small. Much significance is given to this to inquire for their prayers for a happy wedlock as good as to ensure the acknowledgement of the community that the lady at nowadays has someone she intends to larn married to.
The amount to live collected as bride cost is also agreed upon yesteryear the parents of the bride together with it depends to a large extent, on the fiscal strength of the man. Apart from the bride price, at that topographic point are other things similar “ozemeiyi” that is “I am attracted to her” which a sure amount of coin is attached to, together with “otanuvogei” that is “joining hands together”. There is also “idoza” that is “farming price” paid to the bride’s identify unit of measurement because Ebira people are predominantly farmers. In the olden days when every fellow had to farm, the groom together with his friends appoint a twenty-four hr menstruum to farm for the begetter of the bride but these days because most immature men don’t farm whatever longer, they pay coin instead.
On the twenty-four hr menstruum of the traditional marriage, women inwards the man’s identify unit of measurement are seen singing together with dancing carrying tubers of yams on their heads to the lady’s house. The singing together with dancing continues at their arrival at the lady’s house where the ceremony kicks off. Other items to live taken are cans of palm oil, groundnut oil, dried fish, some article of apparel materials inwards some boxes, jewelries together with other things for adornment of the lady.
The ceremony is commonly colorful with display of dances yesteryear maiden groups mostly the bride’s friends together with yesteryear women groups. Influenza A virus subtype H5N1 religious leader together with the parents of the duet offering prayers for them to bless their wedlock together with a certificate is thereafter given to the duet yesteryear the religious leader to acknowledge their marriage.
The lady is thereafter, escorted yesteryear her friends together with other women to her husband’s house with her belongings.
Ebira people
Religious belief
Ebira acknowledge the existence of God with utmost reverence. The innate belief of the people places Him, "Ohomorihi" (Supreme Being), firstly before whatever other thing. These claim clearly manifest inwards the diverse attributes accorded Supreme God yesteryear the people. Ohomorihi agency creator of rain. In most cultures together with fifty-fifty sciences, the essence of living together with life is tied to water. Earthly fertility is predicated on water, human conception together with delivery is also located inwards watery substances. All source of life tin live traced to water.
In Ebira religious belief, Ohomorihi is the source together with controller of this H2O from which all these beings are sourced because Orihi is pelting together with is produced from the divine ticker (Ohomo). This belief found the absolute supremacy of God Almighty over all living together with non-living beings, materials together with spiritual matters.
Other names together with attributes of Ohomorihi includes "adayi ebeba anayin abayi" (Our begetter inwards a higher identify who owns us all), "Ikoko koi koi" (The powerful, the Omnipotent), "Ovaraka dosi" (of limitless size, the magnificent with unimaginable magnitude, the Omnipresent), "Ochiji mokariye" (the soundless arbiter, unpredictable dispenser of justice), "Ovaraka huduma" (whose step roars similar thunder), "Oku`za ohuru, Oku`za atito" (adorns i with gunpowder together with soil with ashes), "Ogodo godo onuva`za eme tu" (so far removed from physical touch), "Odu ajini osi ihuo teyi" (inflict pains today together with inject gains tomorrow, create sorrow today together with restore joy tomorrow); oda yoza ri odoza hither (feeds you lot together with drains you). from these names i tin empathise why He is the firstly dot of reference inwards all matters- secular, spiritual or ritual.
The high-powered Turbaning Ceremony of Alhaji Muhammed Ataba Sanni Omolori as Ciroman Ebira
Ebira people know that adult man sins together with thence cannot achieve God (Ohomorihi) direct so they play through Ete (Mother Earth). deities or lesser gods known as Ori together with Ohiku (ancestors).
Ete occupies a vital seat inwards Ebira cosmology. It is a forcefulness of residue considered side yesteryear side to God (Ohomorihi) because whatever goes upwardly must come upwardly downwards to earth. It is on ground that human`s life is both sustained together with buried, "a spiritual entity from which all life derives," (Aniako 1980, p. 35-36), Thus, when a kid at play eats sand, as it is oft the instance inwards African traditional settings, it is seen as the ritual procedure of reconnecting dorsum to earth, firstly initiated through the burial of the placenta of the kid at birth. adult man lives through tillage of nutrient crops together with exploitation of crust of ornamental riches buried inwards inside the earth. It also serves as man`s finally resting identify at death. Ete thus has dual essence of fortune together with misfortune committee together with reversion. Ete is also a forcefulness of equipoise betwixt adult man together with Ebira cosmology which is concretized yesteryear the residue betwixt woman parent ground together with patriarchal ascendance of adult man fifty-fifty inwards ancestral world. Women (Mother earth) are alternative forcefulness that checks the excesses of adult man evil tendencies. The overriding importance of Ete as the centre of universe is physically expressed at the centre of every traditional Ebira domicile as Eteohuje (centre of the compound). It is at this centre the that ancestral sacrifice together with rituals are held.
God created Ori ( spirit beingness or nature spirit) as the intercessor betwixt adult man together with Himself. Ori is really worshipped together with celebrated inwards 2 towns of Ihima together with Eganyi inwards Ebiraland in all likelihood because of its intervention to avert serious calamities inwards these 2 towns according to Ebira mythology. It came to cleanse these 2 towns of serious epidermic. As such, it assumes prominence with shrines created for it with its attendant devotees echeori annual festival instituted inmemory of this ritual cleansing. Echeori is celebrated as a New Yam Festival for seasonal renewal. Okino (2004, p 9) claims that the "pioneer religious belief of the ancestors of Ebira people is Ori" in all likelihood because of its intercessory nature betwixt the people together with the higher order.
The other spirit that Ebira people relates to is the Ancestral Spirit (Eku), an embodiment of dead ancestors, ohiku.
His Royal Majesty, Alh. Ado Ibrahim, the Ohinoyi of Ebiraland together with some elders
Cultural Festivals (Eche-Ozi Ete)
The Ebiras have got several annual cultural festivals. Three of the most prominent ones are 'Echane', 'Eche Ori' together with 'Ekuechi'.
Eche-Ane
This is an annual masquerade festival celebrated inwards rotation from i district to the other inwards Ebiraland (between April–June). In the past, it was only during the menstruum of the festival that betrothed girls were given away inwards wedlock to their suitors. That is why the festival is called 'Eche-ane' (women festival). Masquerades, though carried long canes, came out primarily to entertain people together with received gifts inwards return. It is regrettable that this real pop together with interesting festival has been bastardized together with at nowadays a source of constant breach of peace.
Eche-Ori
'Eche Ori' is a novel yam festival celebrated only inwards 2 districts inwards Ebiraland. These are Ihima together with Eganyi. During the festival, traditional worshippers brand sacrifices inwards the hugger-mugger groove of 'Ori' (deity) high upwardly inwards the mount to exhibit gratitude for its protection together with provision of bounteous harvest. The worshipers ship long canes with which they whip i some other inwards turns without anyone exhibiting whatever sign of pain. This is a grade of strength or manhood. Another of import attraction of the festival is the delightful 'Echori' music inwards which woman individual singers characteristic prominently. Only after this festival tin i swallow or sell novel yams inwards the marketplace as it is a taboo to make so before the festival inwards Ihima together with Eganyi.
Ekuechi (traditional masquerade)
This is a dark masquerade festival which marks the cease of the Ebira calendar yr together with the kickoff of a novel one. Ododo is popularly acclaimed to live the initiator of this masquerade festival. The 'Akatapa' masquerade inwards heralding the kickoff of the festival oft say "Irayi ododo osi gu, Irayi akatapa osi gu eeeh! Osa yeeeh!" which agency "the yr of the Ododo has ended; the yr of Akatapa has ended. Here is some other year". The festival begins with a festival evening inwards which folk singers (ome ikede) perform to the delight of both men together with women. The next day, the existent festival inwards which masquerades sing together with trip the low-cal fantastic toe to entertain people from dusk to dawn takes place. It is restricted to men only so all women remain indoors throughout the duration of the festival. All dead relatives are believed to render to an ground on a see this night, so, women prepare delicious 'Apapa' (bean read) together with he-goat meat for the visitors. The women also, at times, larn out monetary gifts with the men for the visiting dead relatives. Trust men, the meals together with gifts are properly together with neatly delivered to the beneficiaries who only the men have got the privilege of seeing together with interacting with, that night
Source:http://www.academia.edu/534317/Colonial_Conquest_and_Resistance_The_Case_of_Ebiraland_1886-1917_AD
Ebira immature adult woman together with Nollywood actress, Halima Abubakar
Women as Iconic Paradox
The Ebira-Ekuechi Facekuerade
Performance Example.
Lord's Day Enessi Ododo, PhD
Department of the Performing Arts
University of Ilorin
Ilorin, Nigeria.
Introduction
Ebiraland occupies a hilly sketch of guinea savannah grassland approximating 2,977 foursquare kilometres. The solid ground lies about betwixt threescore together with lxxx northward of latitude together with betwixt threescore together with 100 eastward longitude inwards the south-west zone of the Niger-Benue confluence expanse with a real pleasant climate
(Mohammed 1). To the W together with north-west, it shares mutual boundaries with the Yoruba speaking people of Owe, Akoko, Ijumu together with Oworo; to the southward together with south-west, it is bounded yesteryear Ogori, Ososo together with other Akoko-Edo settlements; the Hausa, Nupe together with Ebira groups at Lokoja are bounded to the northward together with the River Niger to the east. To live found across the River are the Igala together with Bassa Nge. The word Ebira refers to the people themselves (or could live called Anebira), their language, their grapheme together with their geo-political location (et’Ebira or et’Anebira), when considered etymologically. Beyond these,
The solid ground is, however, to a greater extent than than a thing of
territory: it is also a metaphysical or mystical
entity capable of having an outcome on people’s
lives together with receiving sacrifice. The solid ground is, i might
say, a forcefulness to live reckoned with. (Picton 68)
Ekuechi festival of the Ebira Tao of Kogi State inwards Nigeria is anchored on ancestral celebration together with interaction. The performance procedure entails the celebration of myth, legend together with traditional social events. It is observed annually yesteryear the people to grade the cease of the yr together with usher inwards a novel one. It is a two-day/night affair with a preceding evening (Unehe) which commonly starts inwards belatedly November, runs through Dec together with ends inwards early on Jan with each Ebira community choosing its ain engagement as affirmed yesteryear the priest of Ireba Eku (masquerade cult) shrine, the Ozumi especially.
Ekuechi performance is a men-dominated lawsuit from which women are forbidden to scout or participate, but have got covert roles that are tangential to the festive essence of ekuechi. Their overt exclusion is essentially to preclude them from apprehending maskless masquerades inwards their ancestral
manifestations. It is about this masklessness of masquerades that Ododo (2004) conceptualises the facekuearde notion. This newspaper thence interrogates the root story of Ekuechi together with the vital infinite women occupy inwards it as good as their iconic essence inwards the performance pattern of the festival. This effort is essentially to contribute to the contemporary give-and-take on women together with sex ambiguity from the perspective of the Ebira. But first, permit us seat the Facekuerade notion
Facekuerade Concept
Across cultures inwards Nigeria evidence abounds of masquerades that make non don masks but are expressly called masquerades. Some examples tin live found inwards Yorubaland, such as the Oloolu of Ibadan together with Jenju of Abeokuta. Others that be inwards Yorubaspeaking areas of Nigeria include Okelekele masquerade of Ekinrin-Ade inwards Kogi State; Melemuku masquerade of Oyo town, Atupa of Ilora, both of Oyo state; Olukotun masquerade of Ede, Komenle of Agba together with Akereburu of Owu all inwards Osun state.
Reacting to the Ebira maskles stock, Husaini (148) really questions the application of the word masquerade “since non all masqueraders utilisation masks.” Beyond raising a nomenclatural problem, an investigation of the context together with content of their performance realisation could Pb to some interesting
revelations, only as it is intriguing that masquerade tin live conceived without a mask; a fundamental characteristic of the masquerade art. Ekuechi festival is our reference dot of discourse is this essay.
The star masquerade performer at Ekuechi festival, Eku’rahu (Night Singing Masquerade), does non have on mask as good as Akatapa (Jester) together with Eku’ahete (feet stamping Masquerade) make non have on masks. The Eku’echichi (Rubbish Heap Masquerade)and Eku’Okise (Soothsaying Masquerade) that perform during the twenty-four hr menstruum fully masked inwards Echane festival also participate inwards Ekuechi maskless. The absence of masks notwithstanding, they are all still referred to as masquerades. Adinoyi–Ojo (89) submits that “the dark has masked them from women together with children to whom eku is supposed to live a mystery”.
From all the foregoing, it tin live conjectured that the concepts of mask inwards masquerading fine art transcends the physical object of concealment. Night (darkness), vocalisation disguise, pseudonyms together with fright have got larn strong masking factors that sometimes de-emphasise the utilisation of proper masks, the root word for masquerades. The mysticism that surrounds the masquerading fine art reinforces the epitome of a masquerade grapheme without a mask. It is for these reasons; nosotros believe that the utilisation of the term masquerade for a performer without a mask has to live revisited. This is exactly what has informed
our ain term together with concept of ‘Facekuerade’. The words Face, Masquerade together with Ekuechi, all contribute to the formation of the Face – Eku – rade. The organising key of the novel word is Eku which accounts for why the word is non spelt as Facequerade.
Facekuerade thence refers to a performance masquerade grapheme without mask. Even though his audience encounters him human face upwardly to face, the spiritual essence of the masquerade grapheme is non devalued. He is still revered together with held inwards high esteem. Facekuerade is an engaging metaphor inwards activity capable of transforming events, performance realities together with fifty-fifty mediates betwixt structures of social systems.
Within the framework of Ekuechi ‘masquerade’ ensemble, all the participating ‘masquerade’ characters without masks essentially projection the facekuerade essence. The awe together with mysticism that surrounds these unmasked beings as masquerades are the disguising elements of the piercing sound
of izeyin together with ireha, guttural voice, tongue-twisted renditions, esoteric chants together with weird sounds verbally produced yesteryear Agadagidi (stick–carrying masquerade) together with some participantaudience.
All these elements assist to enhance the masking reality of the facekuerade characters. Eku’rahu, beingness the star instrumentalist of the Ekuechi event, forms the epicentre of the facekuerade concept. Eku’rahu is a composite instrumentalist who wears ancestral face; speaks, sings, dances together with acts inwards that spirit. The honour that the custodian of Eku’rahu attracts also signifies that his grapheme as Eku’rahu is taken far beyond his existent self. Because of the ancestral connotations, his utterances during the Ekuechi lawsuit are taken seriously.
It is thence useful that masquerade characters tin transform into facekuerade characters because of the full general caution people at nowadays select inwards approaching whatever they do, knowing that the ancestors have got human agencies that tin chastise them for their iniquities during Ekuechi performance. It is inwards this sense that the Ekuechi Festival has been perceived as facekuerade performance.
Origin Traditions of Ekuechi
Generally inwards Africa, theories of autochthonous origins for masquerades are oft propounded through oral traditions as Horton (1963), Adedeji (1969) together with Njaka (1974) demonstrated inwards recording the myths that established the root of masquerades inwards Kalabari, Yoruba together with Igbo cultures inwards Nigeria
respectively. The Ebira representative is non also different.
There are few accounts of how Eku concept started. However, the differences inwards these accounts are non fundamental. Generally, Ireba Eku (masquerade cult) was believed to have got been formed nether the divine pedagogy of God to banking concern tally the excesses of women, apart from serving as a medium of ancestral contact. Myth has it that after creating adult man together with adult woman as hubby together with wife, i twenty-four hr menstruum God sent for the adult man but he was also busy to laurels the call. Instead, he requested his married adult woman to hear God’s telephone band on his behalf. God gave her Irakwo (an egg-like object that contains the secrets of life together with has the capacity to manifest supernatural powers) for her husband.
Having discovered its contents together with beingness fascinated yesteryear them, she hid it inwards her uterus together with subsequently swallowed it without giving it to her husband. She thereafter became quite powerful, performing supernatural feats similar turning into whatever animate beingness together with changing dorsum to a human being. She could instantly grow wings to wing about inwards astral travels, together with also capable of all sorts of mysterious transformations. Her hubby became envious of her powers. In sympathy, God enabled the husband
to create the Eku masquerade cult from which women membership is strongly discouraged, as a counterforce to the powers the women possess.4 Corroborating the notion of Eku as a counterforce to witchcraft, the Adeika of Eika, the traditional Chief of Eika clan inwards Ebiraland inwards an interview recorded yesteryear Adeiza submits that:
"Eika is the senior clan inwards Ebiraland together with Ekuechi
originated from them. The existent root of the
festival is a traditional hugger-mugger together with I wonder
whether I should reveal it. Well, well, I will…
Ekuechi originated from necessity, for when
witchcraft crept into Ebiraland it was the women
who reigned supreme inwards the savage arts and crafts together with they
cheated us men yesteryear it. Many people were being
killed yesteryear them specially men. In retaliation, we
men also laid upwardly the Eku cult to dread the women.
Women are made to believe that Ekus who
perform during Ekuechi are ancestor spirits raised
from the dead to come upwardly together with admonish, warn and
punish evildoers inwards their songs together with ritual. (cf
Adeiza, 1994)
Ibrahim (12) farther corroborates this seat yesteryear revealing that “the masquerade executed recalcitrant women (witches)”. This is i of the major reasons women’s participation inwards the
dark performance of Eku’rahu is highly forbidden. According to Ogunba (24):
In many African cultures women are non admitted
into the secrets of the masking art; indeed, they
are oft the favourite target of masking and
satirical ridicule, the supposition beingness that they
live a to a greater extent than poetical life than their menfolk, have
hugger-mugger powers, are to a greater extent than of spirits than human
beings, together with thence an object of fright or
veneration.
Influenza A virus subtype H5N1 to a greater extent than encompassing conceptual thought on this phenomenon of woman individual exclusion from masquerade cults inside the African patriarchal context resides inwards the understanding that women are feeble-minded together with cannot hold secrets. Also, because
"They are also mysterious together with sometimes unclean.
They cannot thence approach these ancestral
manifestations, whose grapheme is diametrically
opposed to their own. Any coming together between
them would have got adverse effects on both parties.
Much damage would come upwardly to the women and
masquerades would lose something of their
virtue. (Nzekwu 132)
Women’s association with witchcraft, misfortune, pollution together with impurity is non peculiar to the Ebira alone. In South Africa for instance, a Bantu grouping called the Ba-Rongas dependent their widows to a serial of intensive purification rites to “throw away the malediction of death” (Juniod, 1962). The Ode-lay masked performers of Freetown inwards Sierra Leone “protect the maskers from witches” yesteryear dusting their costumes with special medicinal gist (Nunley, 1987). Also, the Franciscan monks
of the Thirteenth Century addressed women as “the caput of sin, a weapon of the devil, woman parent of guilt, corruption of the ancient” (Tavris together with Offir, 1977). In New Zealand, at that topographic point is the full general belief alongside the Maoris that when a adult woman “enters the expanse inwards which a sacred boat is beingness built, the ocean worthiness of the boat is affected together with it cannot live launched. The presence of a profane beingness serves to take the divine blessing” (Caillois, 1959). Several of such ill- perceptions of women abound inwards most cultures. Some of the reasons commonly advanced are hinged on the want of men to dominate women; as a result, antisocial labels are heaped on them. The other ground is informed yesteryear the soiled aspect of women imposed yesteryear nature, similar the menstrual cycle. On this count alone, women are forbidden from most religious rites, live it Traditional, Christianity or Islam.
The Ebira grip real strong stance most this too. In their belief, potency of charms tin live neutralised if a menstruating adult woman comes inwards contact with it. Sometimes, for sure ritual observances, i is strongly advised to avoid whatever carnal human relationship with women no thing their nation of purity. Many
of them are aware of these injunctions together with also sometimes capitalise on them to taunt men, evidence their strength of grapheme together with powerfulness to resist seductive advances inwards such sanctimonious state. Oftentimes, the weak volition easily autumn prey together with larn destroyed inwards the process. The Biblical story of Samson together with Delilah is instructive here. All these brand obvious, women’s evil essence together with underline why they are feared together with distanced from sacred matters.
However inwards some cultures, it has been established that women masking traditions exist. In Republic of Angola for instance, at that topographic point are the Ganguela woman individual masquerades (facekuerades) that don no masks. Their faces are sometimes painted but their identity is unconcealed. Some specie of woman individual masquerades is also to live found inwards Kabompo district of Republic of Zambia (Guimoit, 1998). The Sande association masks offering a unique illustration of women as masked performers inwards Republic of Liberia together with Sierra Leone yesteryear the Mende, Vai, Sherbro together with Gola communities (d’Azevedo 1973; Jedrej 1976, 1986; Phillips 1978). In Nigeria, apart from some conventional woman individual masquerades similar the pop Gelede, the Bereke of Ijumu inwards Kogi state, Sagore together with Ilebi woman individual masquerades of Oyo town inwards Oyo state, a somewhat masking ambivalence occurs inwards some cultures where woman individual sex denies men access to their masquerade performances. Bettelheim (49) records that alongside the Ejagham of Cross River State, masquerade is non only most masking but at that topographic point are also unmasked mystic powers that are as strong as masked essence. The women of the Ekpa-Atu association inwards the expanse “use their nakedness” to “affect manlike individual potency inwards the same way that men’s masquerade tin touching on women’s fertility.” This bring upwardly phenomenon occurs inwards the threatening naked trip the low-cal fantastic toe inwards the dark inwards which anonymity does non depend on the wearing of mask. Relying on oral concern human relationship yesteryear Atabo Oko, Amali (59) writes that
"from the Yoruba Iludun-Ekiti of Ondo State comes
the foreign study of an existing women’s sacred
gild which is non seen yesteryear men. When they
appear at dark for performance, men run into
hiding…behind their doors throughout the night."
From the unlike submissions cited inwards a higher identify it is observed that most women masquerades lack serious spiritual depth. The import is to a greater extent than social than spiritual, piece they perform mostly without a mask, the key essence of masquerade art. They are thence to a greater extent than of facekuerads inwards features than masquerades. In modern times, women are kickoff to pick data hither together with at that topographic point on the secrets of masquerading without beingness participants. Nevertheless, men cannot boast of a fair noesis of witchcraft, which is still the border they have got over men till today. Even though Osadebe (109), using the Igbo masquerade fine art as a reference point, has remarked that:
"Since the women empathise the basic
background of the mmanwu, what was truly
guarded, or rather upheld, was the women’s lack
of the correct to publicly verbalise over the mmanwu."
But inwards Ebira society, it is non only the populace correct of give-and-take that is withdrawn, also the correct to witting quest for knowledge. The mysticism surrounding the Eku (masquerade) cult is still intact, for previous attempts to neutralise it have got ever met with rigid mystic together with physical opposition from custodians together with a cross-section of Ebira people who believe strongly inwards the inviolability of such cultural practices.
According to oral together with several written accounts (which are also sourced from orality), Obaji together with Ododo, sons of Itaazi, were said to live the progenitors of Eku. These were 2 brothers who constantly antagonised each other on concern human relationship of seniority contestation. But seniority was to a greater extent than oft than non conceded to Obaji, together with Ododo was non pleased. One day, Obaji took sick together with was most to die. His brother, Ododo, said he would non similar Obaji to live his senior hither on ground together with i time to a greater extent than live his senior inwards the nifty beyond (Idaneku). Ododo together with so decided to alter his identity with his dying brother. When Obaji died, Ododo lay on the costumes of Eku together with the women were made to believe that Ododo rose from the dead. So, Obaji became the senior of the living, piece Ododo became the senior of the dead inwards the world beyond. Adega, a prophesying masquerade grapheme who specialises inwards the chants of historical events, myths together with legends, gave a similar concern human relationship inwards his 1983 annual Echane festival performance:
"Ozi Ododo vana si ozi Obaji dosi mo nyi ehi ni
Ijo ozi Obaji vaso ka yo ozi Ododo
Ka ani ewun ma ze ada anini
Do ozi Ododo va se so ka ine howdy ni
Do Ododo ka Obaji ana vo zoku yoni ehononi
Dore vana ve ozoku idaneku yo ni
Di Ododo wusu ni
Da hure Eku ni
Ihe gwo eta ani make Obaji oni re wu suni (Adega,
1983).
Translation
Ododo’s boy took Obaji’s immature adult woman for a
concubine
When Obaji’s immature adult woman told Ododo’s boy of her
father’s illness,
Ododo’s boy went domicile to relay the information
Ododo inwards envy opined that Obaji who is his senior
inwards the human world
Will i time to a greater extent than live his senior inwards the world beyond
(Idaneku).
Therefore, Ododo passed on before Obaji.
His Children made Eku out of him.
The tertiary day, Obaji also passed on…
Another concern human relationship holds it that Ododo did non really commit suicide but that he really donned the masquerade costumes at his supposed funeral, as he was never publicly interred. But nosotros are non told how the mask grapheme was subsequently reconciled with Ododo’s living identity. However, inwards a real recent
study, Ibrahim (10) explains that
"The main lawsuit behind the story was the crowning
of their foundation of Ebiraland with their title
taking together with installation as priest-king together with high
priest of Ebira Ancestral Temple.
The scheme of king-making inwards Ebira solid ground of olden days
"included establishing the ancestral temple as
dot of contact with the ancestor together with from
where the eku-oba (ancestor incarnate
masquerade) would emerge; symbolically passing
through the diverse stages of ‘dying’ rounded
upwardly with the preparation of eku-oba together with then
eku-echichi, a ceremony for sending off departing
elder’s spirit to its novel abode, or for escorting
visiting ancestral spirits dorsum to their world. …once
the funeral ceremonies together with outing of the
masquerade had been performed, that was the
cease of the populace appearance for the priest-king
or individual concerned; these ceremonies would
non live performed i time to a greater extent than when he actually
(physically) passed away. The priest-king was
never reported as dying for the adult man had already
‘died’ before he became priest-king. (Ibrahim 10-
11)
It is based on the inwards a higher identify understanding that Ibrahim (10) reasons that it was when Obaji had already passed through some of the ‘death’ processes that Ododo became aware together with because he was averred to Obaji becoming his senior inwards the world beyond, Ododo “by passed some of the processes directly to ‘death’ together with outing of masquerade to personate his spirit”.
All other accounts slightly vary from the ones recounted inwards a higher identify but they furnish scanty data that larn out them raising to a greater extent than critical questions than they were meant to resolve. An endeavour to reply i enquiry raises another. Adinoyi- Ojo (66) for instance queried that, if Ododo together with Obaji were
brothers, “the disagreement over historic menstruum should non have got arisen inwards the firstly case.” This seat is plausible if they are brothers from the same mother, but Adinoyi-Ojo fails to consider the possibility of their beingness half- brothers with unlike maternity, a status that tin concern human relationship for their delivery on the same twenty-four hr menstruum at real clinically brusk intervals. Ajanah (10) really dates the root account, putting it at 1730 assertively without whatever source.
This coming from a fellow inwards 1990 without a credible source raises serious incertitude on the authenticity of such claims. The inference i tin push clitoris from these numerous traditions of root is that because the master copy oral source is far removed from the acquaint age, the concern human relationship has been retold several times together with passed through numerous hands to the extent that it has lost so much details together with acquired novel ones to remain alive. So, variants of this concern human relationship are in all likelihood as much as the number of talebearers together with writers on the Eku root because the focus of everyone seems to live the want to be
unlike together with non necessarily to strive with some amount of empiricism to engender a fair grade of certainty on Eku origin. What is sure nonetheless is that Eku with its mysterious manifestations is located inwards the domain of the dead as masquerading motif. Ibrahim (15) before argued without empirical substantiation that
"Eku existed as an establishment before Ododo and
Obaji but it was neither good organized nor
disciplined. Ododo together with Obaji, brothers inwards ideas,
reorganized it.
Probably on the strength of this submission, Adinoyi-Ojo (72) reconstructed what he calls “the eku’s path since the 15th century when Ebira were said to have got left Wukari” through this way. Thus:
Before 1400 A.D Ebira together with Igala be as component of
the Jukun ethnic group, together with participating actively
inwards the cultural life of the group, including the
masked rituals.
1400 A.D.:
Ebira together with Igala progenitors larn out their ancestral
home, Wukari, for Idah with acquired beliefs,
myths, cultural, together with religious practices, including
the noesis together with practise of masking. As they
ambit yesteryear together with interact with groups along the route
from Wukari to Idah, they pick upwardly some of the
cultural symbols together with practices of these enroute-
groups piece also leaving them with some aspects
of their culture. At Idah, where the Ebira and
Igala lived together for over 300 years, these
cultural practices together with symbols are remoulded to
address the realities of their novel environment.
1750 A.D.:
Ohimi leads his people out of the Igala kingdom
arriving at Opete with a civilization that has elements
of the cultures of the Jukun, of groups along
Wukari-Idah route, of Igala-Ebira at Idah, and
of societies along their Idah-Opete route. Again
at Opete, this civilization is farther repackaged to
adjust the prevailing circumstances together with to meet
the demands of the novel environment.
1800’s:
Influenza A virus subtype H5N1 grouping of Ebira people larn out Opete, cross the
confluence, together with settle north-east of the
confluence part at Igu together with Panda, bringing with
them a civilization that is a composite of their
experiences together with those of their ancestors since
leaving Wukari inwards 1400. This culture, including
eku, is subsequently reshaped together with tailored to the needs
of the novel surrounding.
From this reconstruction, Ododo together with Obaji are clearly omitted but he proceeded inwards the subsequently pages of his operate to itemize what he considers to live the reforms instituted yesteryear Ododo together with Obaji as before contended yesteryear Ibrahim (1976). Picton (184) ascribes component of these reforms to Itemireje. This claim
nonetheless ran into crisis of historical validation as Picton himself sincerely admitted:
The dark festival clearly has an antiquity within
Ebira tradition that is impossible to determine;
together with the dark singers are the focus of attention,
or at whatever charge per unit of measurement they are nowadays. However, it
was to a greater extent than oft than non acknowledged that the firstly person
to get together people together together with sing during this
festival was someone yesteryear the shout out of Itemireje.
He did non invent the festival. But he did invent
the role of singing eku as component of it…Then, to my
surprise, I found that some old men remembered
the performances of Itemireje, together with how they
differed inwards trend from those of today. That put
the excogitation of this form of amusement to
inside the yesteryear hundred years, but I gave up
testing this regain on people – its logic was
ever flatly denied: they had ever done it; it
was what they came to run into their fathers doing,
together with so forth. (184)
This approach of looking at the root of Eku is unsafe for the historical reality of the masquerade concept together with the people. Caution needs to live exercised inwards matters similar this; otherwise vital aspects of a people’s collective history may live inadvertently wished away. Ibrahim himself could non live categorical on what Eku looked similar together with the reforms the 2 “brothers inwards ideas” brought to conduct on it. If they really reformed the Eku performance art, what evidence exists for locating the starting dot of this reform at Opete as Adinoyo-Ojo has reconstructed, together with non at Bira where Sa’ad Abubakar
through recent researches has maintained that Ebira at this menstruum were a distinct grouping inwards terms of linguistic communication together with grouping formation fifty-fifty though they shared mutual boundaries with the Jukuns, as already posited before inwards this chapter. Obayemi’s (163) affirmation that “in the expanse of ancestor personification, the Igbirra (Ebira) have got sure pre-eminence as founders of a cycle” of masquerades (eku), could also live a proffer that as founders, other nationalities from the Jukun downwards to the
confluence part copied the masquerade fine art cast from the Ebira. While non denying the dynamism of cultural interactions with attendant influence, it is non probable that the founder of an thought would undertake an elaborate procedure of reorganisation on the same concept. Cultural reorganisation is a gradual procedure that does non occur inwards i fell swoop.
Adinoyi-Ojo himself has fifty-fifty detailed out so much changes that has visited together with affected the features together with construction of Eku performance inside the finally 40 years. It is non conceivable that these novel reforms are inwards melody with what Ododo together with Obaji reorganised. It is thence presumptuous to ascribe the reorganisational responsibleness of an of import phenomenon as Eku that coordinates the people’s way of life to 2 individuals.
Many factors bordering on intercultural relations, environmental reality together with changing social norms come upwardly to crucial play inwards a thing of cultural reorganisation. It evolves over fourth dimension with cumulative transformational additives from an master copy point. Therefore, the number of progenitor cannot live wished away. If the supernatural powers accorded Eku phenomenon as manifested inwards diverse masquerade characters is anything to go by, together with so their proclamations should non live doubted. If this seat is sustained, the statement of Adega (1983), together with indeed many other oral sources, that Ododo together with Obaji are the forerunners of Eku should non live questioned whatever further.
Whatever statement nosotros may want to raise, it would non live fair to rob these 2 “brothers” their positions inwards history, for they may peradventure have got started the Eku from the kickoff of fourth dimension at Ebira. In fact, Ahmadu (61) is categorical that “Ododo was the originator of “eku” cult inwards Ebiraland.” We should ever live reminded that “living with unresolved questions is component of life; forcing an reply to a question, for the sake of an answer, on the ground of inadequate evidence feels dishonest together with lacking inwards integrity” (Burnell 25). What remains constant nonetheless is the continued association of Ododo together with Obaji with the Eku phenomenon either as progenitors or reformers, together with the fact that alongside other things, it was primarily instituted as a counterforce to witchcraft, the hugger-mugger together with terrifying domain of
women.
The Iconography of Ekuechi Performance
The key icon inwards most masquerade performances is the mask, but this is absent inwards Ekuechi performance. Paradoxically, it is the mnemonic (extra-terrestrial) value of the mask that contextualises together with defines Ekuechi. The actual absence together with the virtual presence of the mask inwards Ekuechi is what Picton (183) describes as a redefinition occasioned yesteryear “common noesis most events together with performers”. Another dot to banknote is the absence of some other vital icon inwards Ekuechi celebration – women. The of import infinite women occupy inwards Ebira cosmology has been established inwards this paper. They are the repositories of Irakwo (witchcraft), an elemental equipoise to Eku (masquerade). They also weave Eku’s costume, create clean the surroundings, household together with the inner sleeping accommodation inwards readiness to have visiting ancestors; they prepare the feast with which the ancestors are hospitably received, yet their presence is negated yesteryear the absence of a mask. Picton (66 together with 75) reasons that this ambivalence is designed to sustain the “trickery, fifty-fifty deceit together with for certain play-acting” involved inwards Eku (masquerade) – “a thing of dramatic pretence” that establishes overt (male) pretence inwards response to covert (female) reality” (80). Picton’s the Eku phenomenon is non only a enquiry of wilful suspension of disbelief for women but a forcefulness that commands odd sensibility. The shout out lone tin drive “stampede together with create commotion”. Picton (88) conveys this sense when he suggests that “the powers of eku drive women indoors confining them physically together with metaphysically”.
He concludes inwards some other related context, that “evidently, whatever else eku mightiness be, it is a word with the powerfulness to displace people” (Picton 87). It gathers together with disperses people, it flavours together with frightens, it treats together with threatens; on the whole, Eku galvanizes together with dispels action.
Considered differently, women’s invisible participation is an assigned role inwards the performative pattern of Ekuechi. As inwards house practice, no i is expected to abrogate his/her role regardless of what he/she thinks of it. To abrogate one’s role is to tilt the residue of cosmic harmony. Nevertheless, the Ekuechi lawsuit fortifies itself against such abrogation together with also has the machinery of reconstructing itself for continuity of performance. For instance, when a adult woman violates her role yesteryear taking a incorrect cue to appear on the performance arena, the chthonic realm reacts with expiry strike – either instant expiry of the torso together with soul or ‘death’ to the woman’s psychic system, disabling her from recounting what she has seen. In this instance, it is untenable to depend on “phantasy” together with “deceit” inwards defining the role of women but “reality” together with “faith”. However, what is compelling is the philosophy that hones the
understanding together with credence of the women folk that Eku’rahu, together with indeed other facekuerade characters are sacred. Women also know that their role make non include direct contact with these characters.
The critical enquiry at nowadays is that, does the absence of the mask completely negate the presence of women? Our proposition is that, only as the ancestral essence finds facial expression inwards Eku’rahu’s performance inwards the absence of a major seat tin live regarded as statement of academic convenience
for dramatic appropriation together with scholarly discourse; otherwise icon of the mask, so is the adult woman essence foregrounded inwards virtual reality. The fact that Eku’rahu must, of necessity, involve sure grade of women inwards the performance pattern for spiritual support, praises them inwards his songs, together with that at some hard moments (when for instance an Eku’rahu may non regain his vocalisation i time to a greater extent than or loses stability as a outcome of evil laid on from the spiritual network of other competing facekuerades) ‘women of agency together with divine sight’ are brought physically on phase nether protective custody of the henchmen to resolve the crises, eloquently substantiate our claim of the presence of women at Ekuechi performance. Picton (1988:75) fifty-fifty records that “strong women are at that topographic point only you lot don’t reckon them”.
Halima Abubakar from Ebira tribe, Kogi State, Nigeria
Mercy Johnson, from Ebira Okene tribe inwards Kogi State Nigeria
Halima Abubakar
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