Ebira People: The Almost Outspoken, Talented As Well As Hardworking People Of Kogi State Inward Nigeria
The Ebira (also spelt Igbira or Igbirra) are the outspoken too 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 subdivision too parcel of what is at nowadays by too large known as Central Nigeria since 4000 BC (Ohiare 1988). The Ebira zone is also prominent inwards the prehistoric civilization of the Iron Age by too large characterised past times the Central Nigeria as epitomised past times Nok Culture. Even late 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 shortly (Ohiare 1988, Willamson 1967, Beneth 1972).
Many Ebira people are from Kogi State, Kwara State, Nasarawa State, Federal Capital Territory, Abuja, too 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 too their geographical location. Using the scream of the most pop town of the land, nosotros may refer to them as Ebira Okene. The Ebira Okene occupy the hilly stretch of dry ground southwest of the Niger-Benue confluence expanse too percentage boundaries with the Yoruba-speaking people of Akoko, Owe too Ijumu to the west; the diverse Akoko-Edo people to the due south too due south west; the Hausa, Nupe too Ebira groups at Lokoja to the north; too the River Niger to the east. Nigerian Nollywood stars Mercy Johnson too Halima Abubakar are from Ebira tribe.
Other Ebira groups are Ebira Igu inwards Kogi too Koton Karfi local authorities areas of Kogi state; Ebira Toto too Umaisha ofNassarawa (Toto) local authorities expanse of Nassarawa state; Ebira Mozum of Bassa local authorities expanse of Kogi state; too Ebira Etuno of Igarra District of Ako-Edo local authorities expanse of Edo state. Other Ebira are to live found inwards Abaji inwards the Federal Capital Territory too Agatu inwards Benue state.
His Royal Majesty, Alh. Ado Ibrahim, the Ohinoyi of Ebiraland sitting inwards state
The Ebira people are republican past times nature, outspoken too real hard working. Farming too 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)
H5N1 mutual physical characteristic of Ebiraland is the conspicuous presence of blocks of dissected hills too the metaphoric rocks enveloping the greater component subdivision of the land. The hills ascent to a peak of 2000 ft too likely correspond the remnants of an old post service of Gondowana pedi-plain (Clayton 1957). The African laterite too land which embraces the greater component subdivision of Ihima, Okengwe too Ageva are occupied past times 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) too clayed pan which overlay vascular Fe stone (Omorua 1959:1). The depth of the soil is still variable, ranging from 2 to 3 feet to almost 3 inches where the ironstone approaches the surface, as inwards the Itakpe hills inwards Adavi district.There is also the Niger literic land forming a lower terrace below the higher plains. This is conspicuous inwards Ajaokuta, Eganyi, Ebiya too component subdivision of Adavi inwards the northward too north-east of Ebiraland. Another real of import characteristic is the rim from the highland. This enscarpement which extends to Ihima, Eika too component subdivision of Ajaokuta widens into abroad zone of dissected hills. The soil formation of the rims are mostly skeletal, consisting of pale brownish too orangish brownish sands too grits. The enscarpment contains quartz stones interspersed with pockets of deeper sand launder (Omorua 1959:1-2).The implications of these features to the past times too contemporary history of the dry ground are many. 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 too Eika towns. Apart from exerting much influence on the climate, the features inwards component subdivision provided safety too 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 too blacksmithing too of the people instruments of production or devastation such as hoes, cutlasses too spears too bows too 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 colina inAdavi district solitary has an iron-ore deposit estimated betwixt 37 too 47 meg tons, too of to a greater extent than than lx per cent Fe content (Okene 1995:37). This is meant to supply raw stuff for the Ajaokuta Iron too Steel Industry laid upwards past times the Federal Government of Nigeria.Other minerals to live found inwards substantial commercial quantities inwards Ebira include marble, limestone, copper, chalk too mica.
Language
Ebira people speaks Ebira (Egbira), a Nupoid language belonging to the larger Niger-Congo linguistic communication phylum. Ebira is spoken past times almost 2 meg people inwards Nigeria peculiarly 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 too Gade (Greenberg, 1966). But Hoffman too Bendor-Samuel inwards their studies of Nigerian languages laid upwards Ebira as a separate entity (Adive 1985:56-57).
History
There are 2 schools of thought almost the Ebira origins. The written source (archeological) too the oral traditions. The Ebira, through oral tradition, draw their descent to Wukari (in the introduce Taraba state) where they were a element component subdivision of the Kwararafa confederation. In almost 1680 AD, they (along with the Idoma too Igala) migrated out of Wukari a chieftaincy dispute. The Ebira afterwards separate into diverse groups too settled inwards dissimilar locations betwixt 1680 too 1750 AD. The Ebira Tao initiatory of all sojourned with the Igalas at Idah but afterwards crossed the River Niger too settled at Ebira Opete located the vicinity of Upake inwards Ajaokuta LGA. The 'father' of the Ebira Tao who led them to this premier small town inwards Ebiraland was Itaazi. Itaazi had 5 (5) sons who all afterwards migrated from Ebira Opete too were the founders of the diverse districts inwards Ebiraland. The children too the districts they founded are Adaviruku/Ohizi (Adavi), Ododo (Okehi), Obaji (Eyika), Uga (Okengwe) too 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 5 children who are progenitors of the 5 traditional Adavi clans named after them. These are upopo-uvete (Apasi), Uka, Idu (Aniku), Adeyika too Uhwami. 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 too Enwgukonyai. Obaji the founder of Eika had 10 children named Ohiaga, Iyewe, Avassa, Ehemi, Anchi, Epoto, Egiri, Ubobo, Ogu too Eyire. Uga of Okengwe had 2 sons whose children constitute the introduce Okovi too 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 vi children too their descendants brand upwards the vi clans inwards Ihima. These are Emani, Oha/Idu, Ohueta, Ure, Ohongwa too 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 too Ogodo. The Aningere who are skilled craftsmen are found inwards all districts. They are, however, to a greater extent than concentrated inwards Okengwe too 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 1 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 too scattered inwards locations as Okene, Okehi, Adavi too Ajaokuta. These are the Ebira Tao grouping of the fundamental 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 small town inwards other areas apart from Kogi State as found inwards Umaisha, Toto,
Lafia District of Nassarawa State too 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 rootage of the Ebira Tao initiatory of all started inwards the Gongola Basin too ended with their
migration to the lower Benue valley.
The Ebira took their scream from the lower Benue valley. They described themselves as people from
Ebira. Tradition collected from with 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 almost the 15th and
16th centuries as claimed past times Ohiare (1985). This indicated that the Ebira presence about the Benue
valley was almost the 14th Century.
It was from hither that the moving ridge of migration dispersed the Ebira too other associated groups to the
confluence area. From hither also the people migrated to Ebira opete too the Okehi hills.
Several reasons were given for this migration. They were succession disputes, outbreak of epidemics,
too flying from penalization which the people considered as unjustified too oppressive.
There is yet some other catamenia of Ebira historical development. This began with their migration across
the Niger at Itobe to the correct banking concern of the Niger about the introduce 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 exercise inwards the purplish circle of Idah that the losing side inwards succession dispute was always
obliged past times tradition to displace out of the working capital missive of the alphabet enmasse to the inland too sometime beyond the
boundaries of the Kingdom (in this case, the Ebira belonged to the losing side too so had to move).
According to Ozigi (2004) the dominant subject 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 get down gradual westward. Some settled inwards Okehi too Upai hills
too others inwards Egarra (Etuno) area. From Opete the Ebira moved gradually inwards families, lineages and
clans to the hills of Okehi, Upai too Eikaoku, a compact expanse chosen for safety purposes.
Political organisation of the people inwards their novel expanse reflected the small town patterns based on
identify unit of measurement lineage too 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 past times the ancestors. Institutions of ancestral
cults featured spirits similar “Eku oba”, “Eku echichi”, akatapa’, too “Eku irahu”, that gave political
potency to their religious sanctions.
By mid 19th century, the Ebira had settled permanently inwards their introduce locations too lived inwards the
district founded past times the ancestors. Various settlements were founded past times the Ebira children similar Okovi,
Agada, Eika, Adavi, Ihima too Eganyi. These settlements were named after them.
The main clans too sub clans inwards Ebira settlements were as follows:
Okovi (Asuwe, Adobe, Ehebe, Omavi, Ure too Omoye as sub clans)
Agada (Akuta, Avi, Ogu, Esusu, too Ohimoroko as sub clans)
Eika (Ihiaga, Iyewe, Avasa, Eyire, Epoto, Anchi, Iheme, Agiri, Ubobo, Uhuodo too Ogu as
sub clans)
Adavi (Aniku, Uhami, Uka, Upopo uvete as sub clans)
Ihima (Emani, Ure, Ohueta, Odumi, Ohionwa too oha as sub clans)
Eganyi (Eheda, Onoko, Esugu, Ogodo, Onogu, Ede too 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 too social relations inwards Ebira traditional community.
Ebiraland Royal Palace
By the mid 19th century, almost the 1860’s the Jihadists invaded the Ebira small town too distorted
their socio–political organization. The Jihadists, nether the leadership of Madaba from Bida, first
incursed into the Okene expanse past times way of raiding. For the initiatory of all time, the Ebira were faced with
formidable too a united strength nether a purposeful too dynamic leadership that could challenge these
Jihadists. These leadership traits were found inwards Ohindase Ukpai too he did lay real strong resistance
inwards this direction.
In the 2nd incursion, which came almost the 1870’s, was a combined strength of Bida, Ilorin and
Ibadan nether Nupe leadership. With a determined too united Ebira nether the Leadership of
Ohindase Avogude, the Ebira resisted in 1 lawsuit again. It is quite impressive to banker's complaint that of these
Jihadists’ incursions inwards Ebira was successful. It is also noteworthy that these incursions had laid the
people on the way to fundamental Leadership.
Under colonial rule, the people of Ebira lost their sovereign right. The existing structures were
dismantled too 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 military machine resistance against the colonialists inwards such places similar Ikuehi, Kuroko too Okene.
These diverse oppositions to colonial imposition led to the Oyibo Arimo crisis of 1924 too 1926. It
was these serial of crisis that culminated into the formation of Igbira Tribal Union (ITU) that
constituted a major political strength inwards the post service independent era.
When the British invaded too conquered Ebiraland at the commencement of the century. The people found
a confederation of five-clan groups (they are Eika, Okehi, Adavi, Okengwe, too Ihima) each
operating a devine shape of authorities as established past times Ododo of Okehi too Obaji of Eika (the two
greatest heroes of Ebiraland).
Following a breakdown of traditional police too monastic tell as a outcome of wars, migration, famine etc the two
heroes enthroned cult of eldership, resuscitated the masquerade cult too established iragba too the
masquerade as the establishment of authorities too musical instrument of dependent land respectively. Ododo and
Obaji also established a devine shape of chieftaincy. The installation of the Chief priest was linked
with the Iragba too the priest elect would laissez passer on through a ceremony of decease too masquerades and
was finally installed past times the Ekuoba.
Each clan grouping inwards Ebiarland was politically autonomous with its clan’s principal priest rotating among
the clans inwards monastic tell 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 too 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 too motive for invading Ebiraland. He speedily allied with them. Omadivi had wielded much
powerfulness about himself too events worked inwards his favour when inwards 1904 he was installed the principal of
Ebiraland after the Major Marsh expedition which sacked Okene.
In 1917, Omadivi died as the District Head of Ebiraland too the phase was laid for the struggle for his
position. Among the contenders for this seat were Ohindase Arudi Adano, Ibrahim Chogudo
Onoruoiza too Ozigizigi of Obehira.
Ibrahim Onoruoiza won the competition at the youthful historic catamenia of 17 amidst bitter opposition. The credentials
that won him this seat included high storey of intelligence, vivid too efficient performance as
white man’s revenue enhancement assessment scribe too messenger. Ibrahim directly commenced his activities to
opened upwards up roads to Ajaokuta too Lokoja for trading activities. Fascinated past times the function 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 dry 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 too exchange.Almost every household, which was the basic unit of measurement of production, wasinvolved inwards farming. Over fourth dimension the people, through production efficiency, partitioning of labour too specialization, took payoff of both internal too external economies of scale. By early on 19th century,realising its potentialities, the Okengwe district specialised inwards the production of beniseed which it traded too exchanged with the groundnuts inwards the production of which Adavi clan-groups too communities inwards the immediate northward of the dry ground had also go specialised (Okene 1995:79-84). Apart from line-fishing too hunting, which complemented farming, the Ebira economic scheme also to some extent depended on local industries too arts and crafts production similar palm oil, beast husbandry, Fe applied scientific discipline too blacksmithing, textiles dyeing, forest carving too basket, mat too 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 too with the noesis of its production to their introduce location, the soil of which was fortunately real favourable for its commercial cultivation. An alone woman individual preserve, the distinct technique employed past times the Ebira textiles producers was vertically mounted unmarried loom system, locally called
Oguntoro.
According toBrown, Ralph Willis, Picton too Mack, (Brown 1970:60; Willis 1972:51; Picton & Mack 1979:17,77,80,82)the Ebira stuff weaving had undergone serial of styles, patterning too specailization that made it first-class too 1 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 stuff favourably rivaled those of other areas inwards terms of pattern, colour, ornament too texture. Barth did notice the superiority of the Ebira Woven stuff compare to other regions inwards the Kurmi International Market, Kano when he visited the City during the same catamenia (Barth 1990:511)
Ebira women inwards Okunchi, West Nigeria, weave on upright looms.
Political organization
Generally speaking, the small town pattern of the Ebira inwards their introduce location was largely determined past times the topography of the expanse too their migrational groupings. They settled inwards highly knitted related families, kindreds, clans too clan-groups on several hills tops which include Eikoku Okengwe, Okehi, Ukpai too Okerekere. The socio-political institutions which became consolidated over fourth dimension were primarily geared towards the maintenance of discipline, social harmony too peace which were essential ingredients for social relations too economical progress inside too without Ebira ecological zone.
The footing 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 too grand children. The unit of measurement lives inwards a specially designed Ohuoje
(compound), piece the Ovovu (outer compound), was the exclusive exercise 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 too identify unit of measurement labourers. The oldest surviving manly individual was the caput of the family. He personified the cultural, clannish too economical heritages as the respresentative of the ancestors inwards the family.Several families who believed they were patrilineally related past times blood formed the side past times side political unit of measurement of lineage, abara. The caput was the oldest surviving manly individual of the lineage. Though, his determination was non concluding as he had to consult with the heads of the families that made upwards the lineage, the principal had prerogative powerfulness over the economical activities of the lineage. The lineage dry ground too relics were vested on him too the sylvan make of the lineage were gathered inwards his palace annually for distribution to the diverse fellow member families based on the ancestral police of historic catamenia grade. Several lineages have got survived to the present. These include Etumi, Avi, Adovosi, Egiri too Ogagu.The clan was the side past times side political unit of measurement of the Ebira of this study. Though tertiary inwards the strata, the clan was the main too most sensitive of all the political units. Each clan had both a prefix inwards its scream of either Ozi- (i.e. children of) or Ani- (i.e the people of) too a totemic symbol indicating either a sacred object or an beast 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 scream too 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 hence executed sanctions too 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 with the Ebira was the clan-group locally called Ekura. About vi of such clan-groups last to the present. They are Okengwe, Okehi, Adavi, Eika, Ihima, too Eganyi. Though each was self autonomous, they still related on issues of mutual concern. The caput of each was priest-chief, Ohinoyi-ete.
Ebira women
Each grouping was made upwards 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 too Adobe. The chief-priest consulted the heads of the clans on whatsoever serious affair affecting the group. In addition, he administered jurist inwards conjunction with his deputy, Ohireba, too the council of elders of the group.Despite the obvious limitation to his authority, the priest-chief was the highest spiritual too socio-political caput of the clan-group. He was believed to have got a daily communication with the ancestors. He ministered to, too indeed mustered the ground shrine to solicit for fertility, adequate rainfall too proficient harvest. He exercised sanctions too ensure control, discipline, too compliance with the societal norms too rules. He was vested with the interpretation of the ancient ancestral laws through divination, sacrifices too indeed long experience. Through these, the vi priest-chiefs inwards unopen cooperation,consultation too communion with 1 some other were able to administer jurist too maintain the club of Ebira inwards relative social harmony upwards till the level of the British invasion inwards 1903.
Traditional Marriage inwards Ebira(Igbirra) Land
The word Ebira agency behavior when translated literally with ethics too 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 too friends
In abide by to the Ebira tradition, the adult man does non walk to the parents of the adult woman to discover his intentions; his parents or elders mostly the women make this past times going to the lady’s parents to innovate themselves too also to inform them of their ground for coming to the house.
After this is done, the parents of the lady so conduct a thorough investigation on the upbringing, background, identify unit of measurement history too so on, of the intending groom to unravel whatsoever history of madness, terminal diseases or criminality inwards the man’s family. This is with a sentiment to deciding whether or non to give their daughter’s mitt inwards matrimony 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 too the groom
H5N1 appointment is afterwards picked for the formal introduction of both families too this is called “Ise Ewere” which literally agency what has been inwards cloak-and-dagger is at nowadays inwards the open. During the celebration, at that topographic point is ordinarily the presentation of gift items made past times the identify unit of measurement of the groom to the identify unit of measurement of the bride.
The gift items ordinarily include; almost 42 tubers of yam, dried fish or bush meat, 10 liters of palm oil, a handbag of salt, assorted wines too kola nut. The groom may also create upwards one's brain to introduce 2 wrappers to his would-be bride but this is optional.
On the 24-hour interval 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 too drinks. The families interact with 1 some other too formally innovate every fellow member of both families.
After this is done, the appointment for traditional matrimony is so fixed. The tubers of yam too other items brought are distributed to neighbours too members of the extended identify unit of measurement no affair how small. Much significance is given to this to inquire for their prayers for a happy matrimony 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 past times the parents of the bride too 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, too “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 too his friends appoint a 24-hour interval to farm for the manly individual parent of the bride but these days because most immature men don’t farm whatsoever longer, they pay coin instead.
On the 24-hour interval of the traditional marriage, women inwards the man’s identify unit of measurement are seen singing too dancing carrying tubers of yams on their heads to the lady’s house. The singing too 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 have on materials inwards some boxes, jewelries too other things for adornment of the lady.
The ceremony is ordinarily colorful with display of dances past times maiden groups mostly the bride’s friends too past times women groups. H5N1 religious leader too the parents of the twosome offering prayers for them to bless their matrimony too a certificate is thereafter given to the twosome past times the religious leader to acknowledge their marriage.
The lady is thereafter, escorted past times her friends too 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), initiatory of all before whatsoever other thing. These claim clearly manifest inwards the diverse attributes accorded Supreme God past times the people. Ohomorihi agency creator of rain. In most cultures too fifty-fifty sciences, the essence of living too life is tied to water. Earthly fertility is predicated on water, human conception too delivery is also located inwards watery substances. All source of life tin live traced to water.
In Ebira religious belief, Ohomorihi is the source too controller of this H2O from which all these beings are sourced because Orihi is pelting too is produced from the divine middle (Ohomo). This belief institute the absolute supremacy of God Almighty over all living too non-living beings, materials too spiritual matters.
Other names too attributes of Ohomorihi includes "adayi ebeba anayin abayi" (Our manly individual parent to 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 still arbiter, unpredictable dispenser of justice), "Ovaraka huduma" (whose step roars similar thunder), "Oku`za ohuru, Oku`za atito" (adorns 1 with gunpowder too soil with ashes), "Ogodo godo onuva`za eme tu" (so far removed from physical touch), "Odu ajini osi ihuo teyi" (inflict pains today too inject gains tomorrow, create sorrow today too restore joy tomorrow); oda yoza ri odoza hither (feeds yous too drains you). from these names 1 tin empathize why He is the initiatory of all 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 too hence cannot achieve God (Ohomorihi) direct so they play through Ete (Mother Earth). deities or lesser gods known as Ori too Ohiku (ancestors).
Ete occupies a vital seat inwards Ebira cosmology. It is a strength of remainder considered side past times side to God (Ohomorihi) because whatever goes upwards must come upwards downwardly to earth. It is on ground that human`s life is both sustained too 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, initiatory of all initiated through the burial of the placenta of the kid at birth. adult man lives through tillage of nutrient crops too exploitation of crust of ornamental riches buried inwards inside the earth. It also serves as man`s concluding resting identify at death. Ete thus has dual essence of fortune too misfortune committee too reversion. Ete is also a strength of equipoise betwixt adult man too Ebira cosmology which is concretized past times the remainder betwixt woman parent world too patriarchal ascendency of adult man fifty-fifty inwards ancestral world. Women (Mother earth) are alternative strength 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 habitation as Eteohuje (centre of the compound). It is at this centre the that ancestral sacrifice too rituals are held.
God created Ori ( spirit beingness or nature spirit) as the intercessor betwixt adult man too Himself. Ori is really worshipped too celebrated inwards 2 towns of Ihima too Eganyi inwards Ebiraland likely 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 religion of the ancestors of Ebira people is Ori" likely because of its intercessory nature betwixt the people too 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 too 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' too 'Ekuechi'.
Eche-Ane
This is an annual masquerade festival celebrated inwards rotation from 1 district to the other inwards Ebiraland (between April–June). In the past, it was only during the catamenia of the festival that betrothed girls were given away inwards matrimony 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 too received gifts inwards return. It is regrettable that this real pop too interesting festival has been bastardized too 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 too Eganyi. During the festival, traditional worshippers brand sacrifices inwards the cloak-and-dagger groove of 'Ori' (deity) high upwards inwards the mount to demonstrate gratitude for its protection too provision of bounteous harvest. The worshipers send long canes with which they whip 1 some other inwards turns without anyone exhibiting whatsoever sign of pain. This is a score 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 1 swallow or sell novel yams inwards the marketplace as it is a taboo to make so before the festival inwards Ihima too Eganyi.
Ekuechi (traditional masquerade)
This is a dark masquerade festival which marks the halt of the Ebira calendar yr too the commencement of a novel one. Ododo is popularly acclaimed to live the initiator of this masquerade festival. The 'Akatapa' masquerade inwards heralding the commencement 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 level inwards which folk singers (ome ikede) perform to the delight of both men too women. The next day, the existent festival inwards which masquerades sing too trip the lite 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) too he-goat meat for the visitors. The women also, at times, exit monetary gifts with the men for the visiting dead relatives. Trust men, the meals too gifts are properly too neatly delivered to the beneficiaries who only the men have got the privilege of seeing too 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 subdivision too parcel of what is at nowadays by too large known as Central Nigeria since 4000 BC (Ohiare 1988). The Ebira zone is also prominent inwards the prehistoric civilization of the Iron Age by too large characterised past times the Central Nigeria as epitomised past times Nok Culture. Even late 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 shortly (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, too 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 too their geographical location. Using the scream of the most pop town of the land, nosotros may refer to them as Ebira Okene. The Ebira Okene occupy the hilly stretch of dry ground southwest of the Niger-Benue confluence expanse too percentage boundaries with the Yoruba-speaking people of Akoko, Owe too Ijumu to the west; the diverse Akoko-Edo people to the due south too due south west; the Hausa, Nupe too Ebira groups at Lokoja to the north; too the River Niger to the east. Nigerian Nollywood stars Mercy Johnson too Halima Abubakar are from Ebira tribe.
Pretty too talented Nollywood star too Ebira Okene girl, Mercy Johnson
Other Ebira groups are Ebira Igu inwards Kogi too Koton Karfi local authorities areas of Kogi state; Ebira Toto too Umaisha ofNassarawa (Toto) local authorities expanse of Nassarawa state; Ebira Mozum of Bassa local authorities expanse of Kogi state; too Ebira Etuno of Igarra District of Ako-Edo local authorities expanse of Edo state. Other Ebira are to live found inwards Abaji inwards the Federal Capital Territory too Agatu inwards Benue state.
His Royal Majesty, Alh. Ado Ibrahim, the Ohinoyi of Ebiraland sitting inwards state
The Ebira people are republican past times nature, outspoken too real hard working. Farming too 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)
H5N1 mutual physical characteristic of Ebiraland is the conspicuous presence of blocks of dissected hills too the metaphoric rocks enveloping the greater component subdivision of the land. The hills ascent to a peak of 2000 ft too likely correspond the remnants of an old post service of Gondowana pedi-plain (Clayton 1957). The African laterite too land which embraces the greater component subdivision of Ihima, Okengwe too Ageva are occupied past times 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) too clayed pan which overlay vascular Fe stone (Omorua 1959:1). The depth of the soil is still variable, ranging from 2 to 3 feet to almost 3 inches where the ironstone approaches the surface, as inwards the Itakpe hills inwards Adavi district.There is also the Niger literic land forming a lower terrace below the higher plains. This is conspicuous inwards Ajaokuta, Eganyi, Ebiya too component subdivision of Adavi inwards the northward too north-east of Ebiraland. Another real of import characteristic is the rim from the highland. This enscarpement which extends to Ihima, Eika too component subdivision of Ajaokuta widens into abroad zone of dissected hills. The soil formation of the rims are mostly skeletal, consisting of pale brownish too orangish brownish sands too grits. The enscarpment contains quartz stones interspersed with pockets of deeper sand launder (Omorua 1959:1-2).The implications of these features to the past times too contemporary history of the dry ground are many. 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 too Eika towns. Apart from exerting much influence on the climate, the features inwards component subdivision provided safety too 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 too blacksmithing too of the people instruments of production or devastation such as hoes, cutlasses too spears too bows too 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 colina inAdavi district solitary has an iron-ore deposit estimated betwixt 37 too 47 meg tons, too of to a greater extent than than lx per cent Fe content (Okene 1995:37). This is meant to supply raw stuff for the Ajaokuta Iron too Steel Industry laid upwards past times the Federal Government of Nigeria.Other minerals to live found inwards substantial commercial quantities inwards Ebira include marble, limestone, copper, chalk too mica.
Language
Ebira people speaks Ebira (Egbira), a Nupoid language belonging to the larger Niger-Congo linguistic communication phylum. Ebira is spoken past times almost 2 meg people inwards Nigeria peculiarly 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 too Gade (Greenberg, 1966). But Hoffman too Bendor-Samuel inwards their studies of Nigerian languages laid upwards Ebira as a separate entity (Adive 1985:56-57).
Nollywood Actress, Halima Abubakar is of Ebira ethnicity
History
There are 2 schools of thought almost the Ebira origins. The written source (archeological) too the oral traditions. The Ebira, through oral tradition, draw their descent to Wukari (in the introduce Taraba state) where they were a element component subdivision of the Kwararafa confederation. In almost 1680 AD, they (along with the Idoma too Igala) migrated out of Wukari a chieftaincy dispute. The Ebira afterwards separate into diverse groups too settled inwards dissimilar locations betwixt 1680 too 1750 AD. The Ebira Tao initiatory of all sojourned with the Igalas at Idah but afterwards crossed the River Niger too settled at Ebira Opete located the vicinity of Upake inwards Ajaokuta LGA. The 'father' of the Ebira Tao who led them to this premier small town inwards Ebiraland was Itaazi. Itaazi had 5 (5) sons who all afterwards migrated from Ebira Opete too were the founders of the diverse districts inwards Ebiraland. The children too the districts they founded are Adaviruku/Ohizi (Adavi), Ododo (Okehi), Obaji (Eyika), Uga (Okengwe) too 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 5 children who are progenitors of the 5 traditional Adavi clans named after them. These are upopo-uvete (Apasi), Uka, Idu (Aniku), Adeyika too Uhwami. 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 too Enwgukonyai. Obaji the founder of Eika had 10 children named Ohiaga, Iyewe, Avassa, Ehemi, Anchi, Epoto, Egiri, Ubobo, Ogu too Eyire. Uga of Okengwe had 2 sons whose children constitute the introduce Okovi too 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 vi children too their descendants brand upwards the vi clans inwards Ihima. These are Emani, Oha/Idu, Ohueta, Ure, Ohongwa too 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 too Ogodo. The Aningere who are skilled craftsmen are found inwards all districts. They are, however, to a greater extent than concentrated inwards Okengwe too 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 1 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 too scattered inwards locations as Okene, Okehi, Adavi too Ajaokuta. These are the Ebira Tao grouping of the fundamental 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 small town inwards other areas apart from Kogi State as found inwards Umaisha, Toto,
Lafia District of Nassarawa State too 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 rootage of the Ebira Tao initiatory of all started inwards the Gongola Basin too ended with their
migration to the lower Benue valley.
The Ebira took their scream from the lower Benue valley. They described themselves as people from
Ebira. Tradition collected from with 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 almost the 15th and
16th centuries as claimed past times Ohiare (1985). This indicated that the Ebira presence about the Benue
valley was almost the 14th Century.
It was from hither that the moving ridge of migration dispersed the Ebira too other associated groups to the
confluence area. From hither also the people migrated to Ebira opete too the Okehi hills.
Several reasons were given for this migration. They were succession disputes, outbreak of epidemics,
too flying from penalization which the people considered as unjustified too oppressive.
There is yet some other catamenia of Ebira historical development. This began with their migration across
the Niger at Itobe to the correct banking concern of the Niger about the introduce 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 exercise inwards the purplish circle of Idah that the losing side inwards succession dispute was always
obliged past times tradition to displace out of the working capital missive of the alphabet enmasse to the inland too sometime beyond the
boundaries of the Kingdom (in this case, the Ebira belonged to the losing side too so had to move).
According to Ozigi (2004) the dominant subject 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 get down gradual westward. Some settled inwards Okehi too Upai hills
too others inwards Egarra (Etuno) area. From Opete the Ebira moved gradually inwards families, lineages and
clans to the hills of Okehi, Upai too Eikaoku, a compact expanse chosen for safety purposes.
Political organisation of the people inwards their novel expanse reflected the small town patterns based on
identify unit of measurement lineage too 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 past times the ancestors. Institutions of ancestral
cults featured spirits similar “Eku oba”, “Eku echichi”, akatapa’, too “Eku irahu”, that gave political
potency to their religious sanctions.
By mid 19th century, the Ebira had settled permanently inwards their introduce locations too lived inwards the
district founded past times the ancestors. Various settlements were founded past times the Ebira children similar Okovi,
Agada, Eika, Adavi, Ihima too Eganyi. These settlements were named after them.
The main clans too sub clans inwards Ebira settlements were as follows:
Okovi (Asuwe, Adobe, Ehebe, Omavi, Ure too Omoye as sub clans)
Agada (Akuta, Avi, Ogu, Esusu, too Ohimoroko as sub clans)
Eika (Ihiaga, Iyewe, Avasa, Eyire, Epoto, Anchi, Iheme, Agiri, Ubobo, Uhuodo too Ogu as
sub clans)
Adavi (Aniku, Uhami, Uka, Upopo uvete as sub clans)
Ihima (Emani, Ure, Ohueta, Odumi, Ohionwa too oha as sub clans)
Eganyi (Eheda, Onoko, Esugu, Ogodo, Onogu, Ede too 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 too social relations inwards Ebira traditional community.
Ebiraland Royal Palace
By the mid 19th century, almost the 1860’s the Jihadists invaded the Ebira small town too distorted
their socio–political organization. The Jihadists, nether the leadership of Madaba from Bida, first
incursed into the Okene expanse past times way of raiding. For the initiatory of all time, the Ebira were faced with
formidable too a united strength nether a purposeful too dynamic leadership that could challenge these
Jihadists. These leadership traits were found inwards Ohindase Ukpai too he did lay real strong resistance
inwards this direction.
In the 2nd incursion, which came almost the 1870’s, was a combined strength of Bida, Ilorin and
Ibadan nether Nupe leadership. With a determined too united Ebira nether the Leadership of
Ohindase Avogude, the Ebira resisted in 1 lawsuit again. It is quite impressive to banker's complaint that of these
Jihadists’ incursions inwards Ebira was successful. It is also noteworthy that these incursions had laid the
people on the way to fundamental Leadership.
Under colonial rule, the people of Ebira lost their sovereign right. The existing structures were
dismantled too 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 military machine resistance against the colonialists inwards such places similar Ikuehi, Kuroko too Okene.
These diverse oppositions to colonial imposition led to the Oyibo Arimo crisis of 1924 too 1926. It
was these serial of crisis that culminated into the formation of Igbira Tribal Union (ITU) that
constituted a major political strength inwards the post service independent era.
When the British invaded too conquered Ebiraland at the commencement of the century. The people found
a confederation of five-clan groups (they are Eika, Okehi, Adavi, Okengwe, too Ihima) each
operating a devine shape of authorities as established past times Ododo of Okehi too Obaji of Eika (the two
greatest heroes of Ebiraland).
Ebira girl, Mercy Johnson
Following a breakdown of traditional police too monastic tell as a outcome of wars, migration, famine etc the two
heroes enthroned cult of eldership, resuscitated the masquerade cult too established iragba too the
masquerade as the establishment of authorities too musical instrument of dependent land respectively. Ododo and
Obaji also established a devine shape of chieftaincy. The installation of the Chief priest was linked
with the Iragba too the priest elect would laissez passer on through a ceremony of decease too masquerades and
was finally installed past times the Ekuoba.
Each clan grouping inwards Ebiarland was politically autonomous with its clan’s principal priest rotating among
the clans inwards monastic tell 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 too 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 too motive for invading Ebiraland. He speedily allied with them. Omadivi had wielded much
powerfulness about himself too events worked inwards his favour when inwards 1904 he was installed the principal of
Ebiraland after the Major Marsh expedition which sacked Okene.
In 1917, Omadivi died as the District Head of Ebiraland too the phase was laid for the struggle for his
position. Among the contenders for this seat were Ohindase Arudi Adano, Ibrahim Chogudo
Onoruoiza too Ozigizigi of Obehira.
Ibrahim Onoruoiza won the competition at the youthful historic catamenia of 17 amidst bitter opposition. The credentials
that won him this seat included high storey of intelligence, vivid too efficient performance as
white man’s revenue enhancement assessment scribe too messenger. Ibrahim directly commenced his activities to
opened upwards up roads to Ajaokuta too Lokoja for trading activities. Fascinated past times the function 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 dry 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 too exchange.Almost every household, which was the basic unit of measurement of production, wasinvolved inwards farming. Over fourth dimension the people, through production efficiency, partitioning of labour too specialization, took payoff of both internal too external economies of scale. By early on 19th century,realising its potentialities, the Okengwe district specialised inwards the production of beniseed which it traded too exchanged with the groundnuts inwards the production of which Adavi clan-groups too communities inwards the immediate northward of the dry ground had also go specialised (Okene 1995:79-84). Apart from line-fishing too hunting, which complemented farming, the Ebira economic scheme also to some extent depended on local industries too arts and crafts production similar palm oil, beast husbandry, Fe applied scientific discipline too blacksmithing, textiles dyeing, forest carving too basket, mat too 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 too with the noesis of its production to their introduce location, the soil of which was fortunately real favourable for its commercial cultivation. An alone woman individual preserve, the distinct technique employed past times the Ebira textiles producers was vertically mounted unmarried loom system, locally called
Oguntoro.
According toBrown, Ralph Willis, Picton too Mack, (Brown 1970:60; Willis 1972:51; Picton & Mack 1979:17,77,80,82)the Ebira stuff weaving had undergone serial of styles, patterning too specailization that made it first-class too 1 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 stuff favourably rivaled those of other areas inwards terms of pattern, colour, ornament too texture. Barth did notice the superiority of the Ebira Woven stuff compare to other regions inwards the Kurmi International Market, Kano when he visited the City during the same catamenia (Barth 1990:511)
Ebira women inwards Okunchi, West Nigeria, weave on upright looms.
Political organization
Generally speaking, the small town pattern of the Ebira inwards their introduce location was largely determined past times the topography of the expanse too their migrational groupings. They settled inwards highly knitted related families, kindreds, clans too clan-groups on several hills tops which include Eikoku Okengwe, Okehi, Ukpai too Okerekere. The socio-political institutions which became consolidated over fourth dimension were primarily geared towards the maintenance of discipline, social harmony too peace which were essential ingredients for social relations too economical progress inside too without Ebira ecological zone.
The footing 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 too 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 exercise 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 too identify unit of measurement labourers. The oldest surviving manly individual was the caput of the family. He personified the cultural, clannish too economical heritages as the respresentative of the ancestors inwards the family.Several families who believed they were patrilineally related past times blood formed the side past times side political unit of measurement of lineage, abara. The caput was the oldest surviving manly individual of the lineage. Though, his determination was non concluding as he had to consult with the heads of the families that made upwards the lineage, the principal had prerogative powerfulness over the economical activities of the lineage. The lineage dry ground too relics were vested on him too the sylvan make of the lineage were gathered inwards his palace annually for distribution to the diverse fellow member families based on the ancestral police of historic catamenia grade. Several lineages have got survived to the present. These include Etumi, Avi, Adovosi, Egiri too Ogagu.The clan was the side past times side political unit of measurement of the Ebira of this study. Though tertiary inwards the strata, the clan was the main too most sensitive of all the political units. Each clan had both a prefix inwards its scream of either Ozi- (i.e. children of) or Ani- (i.e the people of) too a totemic symbol indicating either a sacred object or an beast 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 scream too 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 hence executed sanctions too 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 with the Ebira was the clan-group locally called Ekura. About vi of such clan-groups last to the present. They are Okengwe, Okehi, Adavi, Eika, Ihima, too Eganyi. Though each was self autonomous, they still related on issues of mutual concern. The caput of each was priest-chief, Ohinoyi-ete.
Ebira women
Each grouping was made upwards 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 too Adobe. The chief-priest consulted the heads of the clans on whatsoever serious affair affecting the group. In addition, he administered jurist inwards conjunction with his deputy, Ohireba, too the council of elders of the group.Despite the obvious limitation to his authority, the priest-chief was the highest spiritual too socio-political caput of the clan-group. He was believed to have got a daily communication with the ancestors. He ministered to, too indeed mustered the ground shrine to solicit for fertility, adequate rainfall too proficient harvest. He exercised sanctions too ensure control, discipline, too compliance with the societal norms too rules. He was vested with the interpretation of the ancient ancestral laws through divination, sacrifices too indeed long experience. Through these, the vi priest-chiefs inwards unopen cooperation,consultation too communion with 1 some other were able to administer jurist too maintain the club of Ebira inwards relative social harmony upwards till the level of the British invasion inwards 1903.
Ebira woman
Traditional Marriage inwards Ebira(Igbirra) Land
The word Ebira agency behavior when translated literally with ethics too 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 too friends
In abide by to the Ebira tradition, the adult man does non walk to the parents of the adult woman to discover his intentions; his parents or elders mostly the women make this past times going to the lady’s parents to innovate themselves too also to inform them of their ground for coming to the house.
After this is done, the parents of the lady so conduct a thorough investigation on the upbringing, background, identify unit of measurement history too so on, of the intending groom to unravel whatsoever history of madness, terminal diseases or criminality inwards the man’s family. This is with a sentiment to deciding whether or non to give their daughter’s mitt inwards matrimony 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 too the groom
H5N1 appointment is afterwards picked for the formal introduction of both families too this is called “Ise Ewere” which literally agency what has been inwards cloak-and-dagger is at nowadays inwards the open. During the celebration, at that topographic point is ordinarily the presentation of gift items made past times the identify unit of measurement of the groom to the identify unit of measurement of the bride.
The gift items ordinarily include; almost 42 tubers of yam, dried fish or bush meat, 10 liters of palm oil, a handbag of salt, assorted wines too kola nut. The groom may also create upwards one's brain to introduce 2 wrappers to his would-be bride but this is optional.
On the 24-hour interval 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 too drinks. The families interact with 1 some other too formally innovate every fellow member of both families.
After this is done, the appointment for traditional matrimony is so fixed. The tubers of yam too other items brought are distributed to neighbours too members of the extended identify unit of measurement no affair how small. Much significance is given to this to inquire for their prayers for a happy matrimony 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 past times the parents of the bride too 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, too “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 too his friends appoint a 24-hour interval to farm for the manly individual parent of the bride but these days because most immature men don’t farm whatsoever longer, they pay coin instead.
On the 24-hour interval of the traditional marriage, women inwards the man’s identify unit of measurement are seen singing too dancing carrying tubers of yams on their heads to the lady’s house. The singing too 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 have on materials inwards some boxes, jewelries too other things for adornment of the lady.
The ceremony is ordinarily colorful with display of dances past times maiden groups mostly the bride’s friends too past times women groups. H5N1 religious leader too the parents of the twosome offering prayers for them to bless their matrimony too a certificate is thereafter given to the twosome past times the religious leader to acknowledge their marriage.
The lady is thereafter, escorted past times her friends too 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), initiatory of all before whatsoever other thing. These claim clearly manifest inwards the diverse attributes accorded Supreme God past times the people. Ohomorihi agency creator of rain. In most cultures too fifty-fifty sciences, the essence of living too life is tied to water. Earthly fertility is predicated on water, human conception too delivery is also located inwards watery substances. All source of life tin live traced to water.
In Ebira religious belief, Ohomorihi is the source too controller of this H2O from which all these beings are sourced because Orihi is pelting too is produced from the divine middle (Ohomo). This belief institute the absolute supremacy of God Almighty over all living too non-living beings, materials too spiritual matters.
Other names too attributes of Ohomorihi includes "adayi ebeba anayin abayi" (Our manly individual parent to 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 still arbiter, unpredictable dispenser of justice), "Ovaraka huduma" (whose step roars similar thunder), "Oku`za ohuru, Oku`za atito" (adorns 1 with gunpowder too soil with ashes), "Ogodo godo onuva`za eme tu" (so far removed from physical touch), "Odu ajini osi ihuo teyi" (inflict pains today too inject gains tomorrow, create sorrow today too restore joy tomorrow); oda yoza ri odoza hither (feeds yous too drains you). from these names 1 tin empathize why He is the initiatory of all 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 too hence cannot achieve God (Ohomorihi) direct so they play through Ete (Mother Earth). deities or lesser gods known as Ori too Ohiku (ancestors).
Ete occupies a vital seat inwards Ebira cosmology. It is a strength of remainder considered side past times side to God (Ohomorihi) because whatever goes upwards must come upwards downwardly to earth. It is on ground that human`s life is both sustained too 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, initiatory of all initiated through the burial of the placenta of the kid at birth. adult man lives through tillage of nutrient crops too exploitation of crust of ornamental riches buried inwards inside the earth. It also serves as man`s concluding resting identify at death. Ete thus has dual essence of fortune too misfortune committee too reversion. Ete is also a strength of equipoise betwixt adult man too Ebira cosmology which is concretized past times the remainder betwixt woman parent world too patriarchal ascendency of adult man fifty-fifty inwards ancestral world. Women (Mother earth) are alternative strength 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 habitation as Eteohuje (centre of the compound). It is at this centre the that ancestral sacrifice too rituals are held.
God created Ori ( spirit beingness or nature spirit) as the intercessor betwixt adult man too Himself. Ori is really worshipped too celebrated inwards 2 towns of Ihima too Eganyi inwards Ebiraland likely 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 religion of the ancestors of Ebira people is Ori" likely because of its intercessory nature betwixt the people too 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 too 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' too 'Ekuechi'.
Eche-Ane
This is an annual masquerade festival celebrated inwards rotation from 1 district to the other inwards Ebiraland (between April–June). In the past, it was only during the catamenia of the festival that betrothed girls were given away inwards matrimony 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 too received gifts inwards return. It is regrettable that this real pop too interesting festival has been bastardized too 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 too Eganyi. During the festival, traditional worshippers brand sacrifices inwards the cloak-and-dagger groove of 'Ori' (deity) high upwards inwards the mount to demonstrate gratitude for its protection too provision of bounteous harvest. The worshipers send long canes with which they whip 1 some other inwards turns without anyone exhibiting whatsoever sign of pain. This is a score 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 1 swallow or sell novel yams inwards the marketplace as it is a taboo to make so before the festival inwards Ihima too Eganyi.
Ekuechi (traditional masquerade)
This is a dark masquerade festival which marks the halt of the Ebira calendar yr too the commencement of a novel one. Ododo is popularly acclaimed to live the initiator of this masquerade festival. The 'Akatapa' masquerade inwards heralding the commencement 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 level inwards which folk singers (ome ikede) perform to the delight of both men too women. The next day, the existent festival inwards which masquerades sing too trip the lite 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) too he-goat meat for the visitors. The women also, at times, exit monetary gifts with the men for the visiting dead relatives. Trust men, the meals too gifts are properly too neatly delivered to the beneficiaries who only the men have got the privilege of seeing too 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 too 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 dry ground lies to a greater extent than or less betwixt lx too eighty northward of latitude too betwixt lx too 100 eastward longitude inwards the south-west zone of the Niger-Benue confluence expanse with a real pleasant climate
(Mohammed 1). To the westward too north-west, it shares mutual boundaries with the Yoruba speaking people of Owe, Akoko, Ijumu too Oworo; to the due south too south-west, it is bounded past times Ogori, Ososo too other Akoko-Edo settlements; the Hausa, Nupe too Ebira groups at Lokoja are bounded to the northward too the River Niger to the east. To live found across the River are the Igala too Bassa Nge. The word Ebira refers to the people themselves (or could live called Anebira), their language, their grapheme too their geo-political location (et’Ebira or et’Anebira), when considered etymologically. Beyond these,
The dry ground is, however, to a greater extent than than a affair of
territory: it is also a metaphysical or mystical
entity capable of having an consequence on people’s
lives too receiving sacrifice. The dry ground is, 1 might
say, a strength to live reckoned with. (Picton 68)
Ekuechi festival of the Ebira Tao of Kogi State inwards Nigeria is anchored on ancestral celebration too interaction. The performance procedure entails the celebration of myth, legend too traditional social events. It is observed annually past times the people to score the halt of the yr too usher inwards a novel one. It is a two-day/night affair with a preceding level (Unehe) which ordinarily starts inwards slow November, runs through Dec too ends inwards early on Jan with each Ebira community choosing its ain appointment as affirmed past times the priest of Ireba Eku (masquerade cult) shrine, the Ozumi especially.
Ekuechi performance is a men-dominated lawsuit from which women are forbidden to sentry 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 hence interrogates the rootage story of Ekuechi too the vital infinite women occupy inwards it as good as their iconic essence inwards the performance blueprint of the festival. This effort is essentially to contribute to the contemporary give-and-take on women too sex ambiguity from the perspective of the Ebira. But first, allow us seat the Facekuerade notion
Facekuerade Concept
Across cultures inwards Nigeria prove 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 too 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 too 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 exercise masks.” Beyond raising a nomenclatural problem, an investigation of the context too 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) too 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 24-hour interval 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 too 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), vocalism disguise, pseudonyms too fearfulness have got go strong masking factors that sometimes de-emphasise the exercise of proper masks, the root word for masquerades. The mysticism that surrounds the masquerading fine art reinforces the paradigm of a masquerade grapheme without a mask. It is for these reasons; nosotros believe that the exercise of the term masquerade for a performer without a mask has to live revisited. This is exactly what has informed
our ain term too concept of ‘Facekuerade’. The words Face, Masquerade too 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 hence refers to a performance masquerade grapheme without mask. Even though his audience encounters him human face upwards to face, the spiritual essence of the masquerade grapheme is non devalued. He is still revered too held inwards high esteem. Facekuerade is an engaging metaphor inwards activeness capable of transforming events, performance realities too 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 too mysticism that surrounds these unmasked beings as masquerades are the disguising elements of the piercing sound
of izeyin too ireha, guttural voice, tongue-twisted renditions, esoteric chants too weird sounds verbally produced past times Agadagidi (stick–carrying masquerade) too some participantaudience.
All these elements aid to enhance the masking reality of the facekuerade characters. Eku’rahu, beingness the star histrion of the Ekuechi event, forms the epicentre of the facekuerade concept. Eku’rahu is a composite histrion who wears ancestral face; speaks, sings, dances too acts inwards that spirit. The abide by 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 hence 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) too Njaka (1974) demonstrated inwards recording the myths that established the rootage of masquerades inwards Kalabari, Yoruba too Igbo cultures inwards Nigeria
respectively. The Ebira illustration is non likewise 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 didactics of God to banking concern jibe the excesses of women, apart from serving as a medium of ancestral contact. Myth has it that after creating adult man too adult woman as hubby too wife, 1 24-hour interval God sent for the adult man but he was likewise busy to award the call. Instead, he requested his married adult woman to brain God’s telephone weep upwards on his behalf. God gave her Irakwo (an egg-like object that contains the secrets of life too has the capacity to manifest supernatural powers) for her husband.
Having discovered its contents too beingness fascinated past times them, she hid it inwards her uterus too afterwards swallowed it without giving it to her husband. She thereafter became quite powerful, performing supernatural feats similar turning into whatsoever beast too changing dorsum to a human being. She could instantly grow wings to wing about inwards astral travels, too 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 past times Adeiza submits that:
"Eika is the senior clan inwards Ebiraland too Ekuechi
originated from them. The existent rootage of the
festival is a traditional cloak-and-dagger too 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 too they
cheated us men past times it. Many people were being
killed past times them peculiarly men. In retaliation, we
men also laid upwards 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 upwards too admonish, warn and
punish evildoers inwards their songs too ritual. (cf
Adeiza, 1994)
Ibrahim (12) farther corroborates this seat past times revealing that “the masquerade executed recalcitrant women (witches)”. This is 1 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
cloak-and-dagger powers, are to a greater extent than of spirits than human
beings, too hence an object of fearfulness or
veneration.
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 too cannot maintain secrets. Also, because
"They are also mysterious too sometimes unclean.
They cannot hence 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 impairment would come upwards to the women and
masquerades would lose something of their
virtue. (Nzekwu 132)
Women’s association with witchcraft, misfortune, pollution too 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” past times 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 too Offir, 1977). In New Zealand, at that topographic point is the full general belief with the Maoris that when a adult woman “enters the expanse inwards which a sacred boat is beingness built, the body of body of water worthiness of the boat is affected too 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 ordinarily 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 past times the dirty aspect of women imposed past times nature, similar the menstrual cycle. On this count alone, women are forbidden from most religious rites, live it Traditional, Christianity or Islam.
The Ebira manage real strong sentiment almost 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, 1 is strongly advised to avoid whatsoever carnal human relationship with women no affair their dry ground of purity. Many
of them are aware of these injunctions too also sometimes capitalise on them to taunt men, attempt their strength of grapheme too powerfulness to resist seductive advances inwards such sanctimonious state. Oftentimes, the weak volition easily autumn prey too larn destroyed inwards the process. The Biblical story of Samson too Delilah is instructive here. All these brand obvious, women’s evil essence too underline why they are feared too 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 too Sierra Leone past times the Mende, Vai, Sherbro too 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 too 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 with the Ejagham of Cross River State, masquerade is non only almost 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 manly individual potency inwards the same way that men’s masquerade tin comport on women’s fertility.” This bring upwards phenomenon occurs inwards the threatening naked trip the lite fantastic toe inwards the dark inwards which anonymity does non depend on the wearing of mask. Relying on oral business concern human relationship past times Atabo Oko, Amali (59) writes that
"from the Yoruba Iludun-Ekiti of Ondo State comes
the foreign study of an existing women’s sacred
club which is non seen past times men. When they
appear at dark for performance, men run into
hiding…behind their doors throughout the night."
From the dissimilar submissions cited to 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 hence to a greater extent than of facekuerads inwards features than masquerades. In modern times, women are commencement to pick data hither too 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 empathize the basic
background of the mmanwu, what was truly
guarded, or rather upheld, was the women’s lack
of the correct to publicly utter over the mmanwu."
But inwards Ebira society, it is non only the world 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 too physical opposition from custodians too a cross-section of Ebira people who believe strongly inwards the inviolability of such cultural practices.
According to oral too several written accounts (which are also sourced from orality), Obaji too Ododo, sons of Itaazi, were said to live the progenitors of Eku. These were 2 brothers who constantly antagonised each other on business concern human relationship of seniority contestation. But seniority was by too large conceded to Obaji, too Ododo was non pleased. One day, Obaji took sick too was almost to die. His brother, Ododo, said he would non similar Obaji to live his senior hither on ground too in 1 lawsuit to a greater extent than live his senior inwards the corking beyond (Idaneku). Ododo so decided to modify his identity with his dying brother. When Obaji died, Ododo lay on the costumes of Eku too 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 too legends, gave a similar business 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 how-do-you-do 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 habitation to relay the information
Ododo inwards envy opined that Obaji who is his senior
inwards the human world
Will in 1 lawsuit 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 business 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 afterwards 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 too installation as priest-king too high
priest of Ebira Ancestral Temple.
The scheme of king-making inwards Ebira dry ground of olden days
"included establishing the ancestral temple as
dot of contact with the ancestor too from
where the eku-oba (ancestor incarnate
masquerade) would emerge; symbolically passing
through the diverse stages of ‘dying’ rounded
upwards with the preparation of eku-oba too 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 too outing of the
masquerade had been performed, that was the
halt of the world appearance for the priest-king
or individual concerned; these ceremonies would
non live performed in 1 lawsuit 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 to 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 too because he was averred to Obaji becoming his senior inwards the world beyond, Ododo “by passed some of the processes directly to ‘death’ too outing of masquerade to personate his spirit”.
All other accounts slightly vary from the ones recounted to a higher identify but they supply scanty data that exit them raising to a greater extent than critical questions than they were meant to resolve. An endeavor to reply 1 enquiry raises another. Adinoyi- Ojo (66) for instance queried that, if Ododo too Obaji were
brothers, “the disagreement over historic catamenia should non have got arisen inwards the initiatory of all 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 dissimilar maternity, a status that tin business concern human relationship for their delivery on the same 24-hour interval at real clinically curt intervals. Ajanah (10) really dates the rootage account, putting it at 1730 assertively without whatsoever source.
This coming from a fellow inwards 1990 without a credible source raises serious dubiety on the authenticity of such claims. The inference 1 tin pull from these numerous traditions of rootage is that because the master copy oral source is far removed from the introduce age, the business concern human relationship has been retold several times too passed through numerous hands to the extent that it has lost so much details too acquired novel ones to remain alive. So, variants of this business concern human relationship are likely as much as the number of talebearers too writers on the Eku rootage because the focus of everyone seems to live the want to be
dissimilar too non necessarily to strive with some amount of empiricism to engender a fair storey of certainty on Eku origin. What is sure still 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 too 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 too Igala be as component subdivision of
the Jukun ethnic group, too participating actively
inwards the cultural life of the group, including the
masked rituals.
1400 A.D.:
Ebira too Igala progenitors exit their ancestral
home, Wukari, for Idah with acquired beliefs,
myths, cultural, too religious practices, including
the noesis too exercise of masking. As they
laissez passer on past times too interact with groups along the route
from Wukari to Idah, they pick upwards some of the
cultural symbols too 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 too 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
arrange the prevailing circumstances too to meet
the demands of the novel environment.
1800’s:
H5N1 grouping of Ebira people exit Opete, cross the
confluence, too settle north-east of the
confluence part at Igu too Panda, bringing with
them a civilization that is a composite of their
experiences too those of their ancestors since
leaving Wukari inwards 1400. This culture, including
eku, is afterwards reshaped too tailored to the needs
of the novel surrounding.
From this reconstruction, Ododo too Obaji are clearly omitted but he proceeded inwards the afterwards pages of his function to itemize what he considers to live the reforms instituted past times Ododo too Obaji as before contended past times Ibrahim (1976). Picton (184) ascribes component subdivision of these reforms to Itemireje. This claim
still 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;
too the dark singers are the focus of attention,
or at whatsoever charge per unit of measurement they are nowadays. However, it
was by too large acknowledged that the initiatory of all person
to get together people together too sing during this
festival was someone past times the scream of Itemireje.
He did non invent the festival. But he did invent
the role of singing eku as component subdivision of it…Then, to my
surprise, I found that some old men remembered
the performances of Itemireje, too how they
differed inwards trend from those of today. That put
the excogitation of this form of amusement to
inside the past times 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 encounter their fathers doing,
too so forth. (184)
This approach of looking at the rootage of Eku is unsafe for the historical reality of the masquerade concept too 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 too the reforms the 2 “brothers inwards ideas” brought to comport on it. If they really reformed the Eku performance art, what prove exists for locating the starting dot of this reform at Opete as Adinoyo-Ojo has reconstructed, too non at Bira where Sa’ad Abubakar
through recent researches has maintained that Ebira at this catamenia were a distinct grouping inwards terms of linguistic communication too 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 proposition that as founders, other nationalities from the Jukun downwardly to the
confluence part copied the masquerade fine art shape 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 1 fell swoop.
Adinoyi-Ojo himself has fifty-fifty detailed out so much changes that has visited too affected the features too construction of Eku performance inside the finally twoscore years. It is non conceivable that these novel reforms are inwards melody with what Ododo too Obaji reorganised. It is hence 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 too changing social norms come upwards to crucial play inwards a affair 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, so their proclamations should non live doubted. If this seat is sustained, the statement of Adega (1983), too indeed many other oral sources, that Ododo too Obaji are the forerunners of Eku should non live questioned whatsoever 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 mayhap have got started the Eku from the commencement 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 subdivision of life; forcing an reply to a question, for the sake of an answer, on the footing of inadequate prove feels dishonest too lacking inwards integrity” (Burnell 25). What remains constant still is the continued association of Ododo too Obaji with the Eku phenomenon either as progenitors or reformers, too the fact that with other things, it was primarily instituted as a counterforce to witchcraft, the cloak-and-dagger too 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 too defines Ekuechi. The actual absence too the virtual presence of the mask inwards Ekuechi is what Picton (183) describes as a redefinition occasioned past times “common noesis almost events too performers”. Another dot to banker's complaint 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 too 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 past times the absence of a mask. Picton (66 too 75) reasons that this ambivalence is designed to sustain the “trickery, fifty-fifty deceit too sure enough play-acting” involved inwards Eku (masquerade) – “a affair 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 strength that commands odd sensibility. The scream solitary tin drive “stampede too create commotion”. Picton (88) conveys this sense when he suggests that “the powers of eku drive women indoors confining them physically too 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 too disperses people, it flavours too frightens, it treats too threatens; on the whole, Eku galvanizes too dispels action.
Considered differently, women’s invisible participation is an assigned role inwards the performative blueprint of Ekuechi. As inwards theater practice, no 1 is expected to abrogate his/her role regardless of what he/she thinks of it. To abrogate one’s role is to tilt the remainder of cosmic harmony. Nevertheless, the Ekuechi lawsuit fortifies itself against such abrogation too also has the machinery of reconstructing itself for continuity of performance. For instance, when a adult woman violates her role past times taking a incorrect cue to appear on the performance arena, the chthonic realm reacts with decease strike – either instant decease of the torso too 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” too “deceit” inwards defining the role of women but “reality” too “faith”. However, what is compelling is the philosophy that hones the
understanding too credence of the women folk that Eku’rahu, too 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 seem inwards Eku’rahu’s performance inwards the absence of a major seat tin live regarded as statement of academic convenience
for dramatic appropriation too 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 blueprint for spiritual support, praises them inwards his songs, too that at some hard moments (when for instance an Eku’rahu may non regain his vocalism in 1 lawsuit 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 too 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 yous don’t consider 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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