When stories of legends soften with time, they look unbelievable like myths to new generations. It is so with Irikidi, priestess of OriIhima and sister of the popular masquerade, Ozuda (Ura) as people called her.
She was the daughter of Ajinodi and Onyeku, While Ajinodi hailed from Ohionwa clan, Onyeku was the elder sister of Pa Simpa, the late influential and one of the earliest traditional rulers in the land of Emani Clan. Irikidi was the half-sister of the prominent Maikasuwa (Father of the late popular politician and teacher, Alh. Abu Maikasuwa) from Otonyi family of Aisina sub lineage of Ohionwa clan. Irikidi’s siblings from Onyeku included sister Arivido and Enesi who was the father of HRH. Salihu Enesi (Apaza), the present Ohireba of Ohionwa that has joined the ancestors on 7th March 2021.
Irikidi was born at the time Ebira society still cherished its culture and tradition; and its preservation remained a priority to the people, especially after the coming of colonialism, Christianity and Islam with their disruptive implications on the whole and wholesomeness of the hitherto cohesive cultural and traditional Ebira society.
This time, Irikidi’s Ebira, like many other African nations was governed by traditional cosmogonic and cosmic totality embedded in its people’s ways of life.
This include Ihineba, God, gods, mother earth, women and men. The people have their Creation story as governed by their culture and tradition. This was the Ebira that the colonial men and Islamic scholars from Arab nations met.
While the white men as missionaries brought Western Education and Christianity, the Arab traders brought Islam. What their coming meant was that the Ebira traditional religion which Irikidi and others practiced would now have the strange Christianity and Islam as rivals. Expectedly, the natives would put up resistance to protect the way of life they understood.
Therefore, the role to preserve the people’s culture and tradition in which their worship of Ohomorihi, the supreme God, gods, and goddesses, especially OriIhima, fell on Irikidi and other votaries of divinities. Irikidi devoted virtually all her life to the worship, preservation and protection of the divine being and their kindred like the ancestors and masquerades.
She did everything within her powers including edifying witchcraft as some said, to resist the intruding, in her reckoning, new ways.
The priestess hood and masquerade sisterhood role that Irikidi played was not accidental. It was inborn. Irikidi’s mother, Onyeku as sister to Obobanyi Simpa was seasoned in the culture of the then highly traditional Ihima and she was very supportive of her brother, the monarch.
Onyeku, like men, participated in festival activities like Echori, the yam festival which the people observed to show gratitude to OriIhima as intermediary between them and God among other reasons, for bumper harvest from their farms.
When Onyeku reigned as one of OriIhima votaries, Irikidi was still in her teens. She watched her mother keenly and learned fast and knew the taboos and norms of OriIhima worship and by extension those of her society.
So, when her mother died in her twilights, Irikidi as the chip of the old block became a natural replacement for mother Onyeku.
Before long, she became a house hold name as a no nonsense disciple and enforcer of the norms and the general perspectives of the people. It is good to know at this time, the adherents of Islam and Christianity were seriously gaining confidence to the extent that they openly disparaged the ways of the traditional society.
They said they were certain that OriIhima, other gods and goddesses were figments of the people’s fetishistic and idolatrous imaginations. For the converts, Irikidi and her people were heathens who were just wasting their time worshipping mere stone. OriIhima, they said, was a stone created by God or Allah.
For the people, OriIhima was real. As was reported, was it not OriIhima who helped Ihima people as the armour of Ebira to defeat the Fulani Jihadists that waged Ajinomoh war against them and also befogged the white men with black and thick cloud when they first came to Ebiraland? How can anybody in his right senses now say that that same savior, OriIhima is now a phantom god? they wondered.
This was the impression that Irikidi and her co OriIhima faithfuls were out to correct in her time and she did it to the admiration of the people. No one could convince Irikidi that Islam and Christian adherents were not misled into blaspheming OriIhima.
During Echori festival, Irikidi, dressed in immaculate white wrapper which covered only her chest downwards to her knee portion, her long hair without a head dress and carrying a cane with which she would whip and defeat many challengers in a cane- fighting contest, a contest that was hitherto an exclusive reserve of men, would climb the mountain abode of OriIhima among other worshipers to participate in the annual rites of passage for the Ihima god.
After the commencement at the abode of the god, votaries will come down the mountain and moved round the village in a convivial procession. This was when they would be free to eat enuowowa, the new yam. Irikidi was always accompanied by her sister Arivido while the Echori procession held. With long canes held in their hands, they will taunt, threaten, invite men for cane contest and even wrestling, the two sisters, Irikidi and Arivido would sing and dance to the rhythm of Echori music:
” Banyi due was ka ri banyi 2x ( sieve or winnow the chaffs from the beniseeds or the chaffs from the grains for you to eat or chew stone- filled grains)
Irema amo opa nyoro nyoro nyaine wa si inori kanyo
Opa nyoro nyoro nyaine wa si inori kanyo
( Here is my smooth back, who will dare touch it with cane
To challenge me to cane duel, who will touch it with the cane?
After this, Onutu ori, the priest of OriIhima, will go round the village to deliver the god’s message of hope for rain and friendly weather for bumper agricultural produce for the coming year. Irikidi again is prominent in this.
She will guide the onutu ori as a priestess. She new onutu ori would on behalf of the god bless the new babies.
As they moved round to give messages and bless the communities, the priestess Irikidi knew all the abominations and norms of the festival. She would punish whoever fell foul of the laws governing the procession. When they moved, it was a taboo for them to set their eyes on clothes spread outside or spread on the wash lines. Irikidi would fold the clothes until a fine was paid for their collections.
In the cultural Ihima, no one was allowed to rear black dogs in Ihima. At that time also henna, called ukokori in Ebira was not allowed to be used. Today, henna is used in Ihima by women and girls as embellishment in marriages while black dogs are kept in many homes as pets and no squawk is raised. Who would have dared to commit this abominable act when the priestess of OriIhima, Irikidi was here?
Looking at her erstwhile Ihima from the grave, Irikidi would gnash her teeth and brood: ” How I wish the dead could return to earth, I would have gone and asked OriIhima adayi Idu to visit his wrath on outcasts who have planted and watered the tree of taboos, turning Ihima upside down. “
The ubiquitous Irikidi, though a woman, for women were not normally allowed into the esoteric world of masquerades, was allowed to participate in the activities leading to the outing of the most deadly, feared and vengeful Ebira masquerade, Ozuda which most Ebira known as Ura.
She was the weaver of achi( maker of the cloth ) of Ozuda. Not many women have the spiritual requirements to weave the cloth for masquerade. Irikidi had and she wove the cloth till she was old and found successor in Awawu Eneze who weaves the custume till today. It was also Irikidi who use uru, the thick, reddish, watery and decorative powder for the Orphic mask Ura.
There was this great story between Ozuda and a colonial master, the police, a District officer and Atta Onoruoiza Chogudo, the first Ohinoyi of Ebiraland. Irikidi was also involved in the important story.
Ozuda had existed for centuries before the coming of white men and its strange government into Ebiraland. In all of those years, Ozuda, being the most ancestral masquerade would visit the land of the living once a year in Echeane festival, except in funeral ceremonies of dead old men and kings, did not need any encumbrance like Permit for its outing.
Now, the white man had come with its law and as Achebe said in his great book: Things Fall Apart, ” He has put a knife on the things that held us together and we have fallen apart” The white man had introduced Permit fee for any masquerade outing.
And the fee did not exclude Ura. This was resisted and Ura was out without permit. Irikidi and many other natives did not think that they were breaking the law. They saw it a taboo for Ozuda to pay Permit money to government before the peerless masquerade could come out from the ancestral realm.
But the white District Officer who Sergeant Omole from Ogori- Magongo assisted as his interpreter that day saw Ura’s behavior as an affront on the authority of the white rulership which must be punished or enforced. Police men were deployed to Ihima to collect the outing fee from the historic Ozuda.
They did come to enforce the law. But Ozuda who never spared any one except perhaps the oldest man in a compound beat the white man’s police, inflicting injuries on them. For the authorities, Ura had robed salt on the injury; it refused to collect Permit; and it had beaten the police, nay, the government, black and blue.
The police beating was the last straw that broke the camel’s back. To the white man’s police station in Okene, Ura must be forced to go. Irikidi and others were remorseless. Irikidi was quoted as saying that ” A real Ebira man does not fear a call from even his enemy. He who invites a man to his house is older than the man he has invited, Ura shall go.” And indeed Ura visited the white man in his police station house, Okene.
Few metres from the station, Ozuda stopped. Why? Irikidi spoke for Ozuda as she disclosed that unlike lesser masquerades Ozuda would not talk as it was abominable for the king masquerade to do so “Okene, here we come. Ozuda would only enter the station if the white man would sacrifice a ram for it to step on its blood to go inside the station.
Sergeant Omole interpreted the District Officer’s message as saying that he would not believe in pagan sacrifice and that Ura should know it was talking to government of the Queen of England who he the white man merely represented in Nigeria.
How did Ura answer the white man’s threat?
It turned its back to the police station as if it wanted to go but puzzlingly, spectators saw the station suddenly and miraculously catch fire.
It was a big confusion as the white man, his police men and interested audience ran for their dear lives. Stories had it that, escaping on his motorbike to Lokoja which was the then Headquarters of Colonial Government, the white man died somewhere in Osara following a sudden and mysterious diarrhea attack. He was said to have warned that no one should ever trifle with Ura before he left Okene that day.
Maybe the colonial master had a premonition of his death.
Recounting this story two weeks before she died, Irikidi’s niece, Onobo, the daughter of Ohinoyi Ikuehi, Pa Ikarema and Atta Ibrahim Onoruoiza friend remembered the story she was told about this event vividly.
Hear her: ” As the police station was being razed, Ozuda refused to live. Ohinoyi Atta Ibrahim had to send his messengers to appeal to the king masquerade to go, saying he did not know Ozuda was such a mysterious and powerful masquerade.
He sent the ram Ura had requested earlier. The animal was slaughtered and Ura stepped on its blood and returned to Ihima.
To placate the great masquerade further, the Ebira first Paramount ruler decreed that the magical Ozuda would never pay Permit fee in any of its outings and it has been so till date.
For Irikidi, the clever monarch, said that upon her death, instead of the normal funeral ceremony of few months, she should be honoured with three years of funeral rites. Irikidi is on record as the only one whose funerals lasted that long in Ebira funeral history.
Ura returned to Ihima, gaining more fame, more reverence and awesomeness throughout Ebiraland and even beyond. For Omole, Ura prescribed some sacrifices for him to perform at home for escaping its anger in conniving with the white stranger.
The niece of Irikidi, added that: “At that time, clannishness was not known to Ihima. Solidarity reigned supreme. Evako, a big masquerade from Emani clan led other masquerades to solidarize with Ura upon its triumphant return from Okene. Akoko, an emerging superpower masquerade of spectacles at that time was also part of the welcoming team.
In fact, Ajindivi masquerade that went late to welcome the returning Ozuda paid a fine of kolanut and wine to Ura. Ihima was one and the same people at that time, Ihima was so feared by the other Ebira that they swore by Ihima to prove their innocence and sincerity on matters of doubt. They would swear: ” Me Chechen ma ji ahu ngwu Ihima( If I am telling lies, may I set foot in Ihima) Ihima was synonymous with sacredness. See how clannish sentiment has sadly now divided and ruined us,” Onobo lamented.
In Irikidi compound were three mystical pools of water. Knowing that the time to join her ancestors was near, she called her children together and instructed:
” When I die, as you hold my funeral feast, the water you will use for the cooking must be from the water in the compound.
Use neither well nor stream water. After the first day, the water will dry, it will come back on the third day for the continuation of the ceremony and dry again. On the seventh day, it will return, go and come back for my ninth month funeral socials and this mystery will continue till my last funeral rites on the third year.” Everything Irikidi said came to pass; the water never returned after Irikidi’s three year long funeral festival.
Who says our ancient people were not closer to God than the modern people of religious zealotry?
Many people had said that Irikidi was the head of Ihima witches.
As they reasoned, it was only a woman of great witchcraft that could have done what she did in the Ebira male dominated cultural firmament without hindrances or challenges. She ate with the gods. She was given a space in the cryptic world of masquerades and the witches who were ubiquitous and feared at that time were never known to have for one day questioned her acclaimed primacy as a woman that could do what men also did and did it better in many domains.
Was Irikidi really the head of witches?
” I don’t think so.” Onobo discountenanced. I know she was very courageous, kind and generous. She could pack children’s defecations with her hand and they didn’t necessarily have to be her children from her compounds, any child at all.
My great aunt would never allow us to hide inside to eat our meals. Even her soup would not be kept on the kitchen rack. She made it open to all and sundry in the need of it. Very kind and generous. You know, she was a herbalist and a diviner. And she did this to help the people.
I think this is why people who were puzzled by her cultural and traditional life said she was the head of witches. But whatever you think, our mother lived for her society. ”
The quintessential Irikidi was really a foremost Ebira woman of culture and tradition.
She is the equivalent of a character like Chielo, the priestess of Agbala hills in Chinua Achebe’s” Things Fall Apart” or Iyaloja in Soyinka’s “Death and the King’s Horseman,” who challenged the floundering Elesin for not upholding the ways of his people and Mr Pilkings the white man who saw the Yoruba culture and tradition he did not understand as primitive, barbaric and pagan. Such people exist in every society. Irikidi was our own.
For her role in the preservation of her people’s way of life, Irikidi’s Ohionwa clan during the reign of HRH, Jeremiah Akava, had honoured her as the greatest woman preserver of Ebira culture of her time. Doing this piece in her sweet memory is good. She deserves remembering and always.
It is sad to say that Onobo died two weeks after she told this writer the great Irikidi story. Onobo must have met her great aunt. And she would say, ” I waited to share some of your story with the people of earth before coming.” May the land of the dead be such a blissful place for Onobo and her legendary aunt, Irikidi.
15 IBEGWU LAWS, THE UNIQUENESS OF OGUGU CULTURE
It is so hideous, heinous and evil calling for the abolishment of IBEGWU in Igala Land. I hate pretence and deceit more than anything on Earth! Even Christ in His days on Earth never preached for the abolishment of people’s traditions.
What Is IBEGWU?
IBEGWU does not cover only marriage but also, oversees everything in Ogugu Land! Ibegwu is not wicked and it doesn’t kill anyone who doesn’t go against it! GO AND LEARN YOUR TRADITION BEFORE YOU TALK IN PUBLIC OR, ON SOCIAL MEDIA AGAINST IT TO AVOID ANCESTRAL CURSE.
Don’t say you have no business with it because whoever fucks up must dance surugede dance. You better learn it now!
Now, for clarity, let me mention but few of Ibegwu’s benefits:
Benefits Of Ibegwu Culture In Ogugu
1. It forbids an Ogugu person killing his/her fellow Ogugu person.
2. It forbids a married woman to an Ogugu man from having an illegal affairs with another man, not only sex. Be warned!
3. It prohibits an Ogugu man or woman who has not buried his/her late mother or father to participate directly or indirectly in another person’s father or mother’s burial.
4. It exposes and deals with any person or group of people who come to Ogugu Land to wicked Ogugu sons and daughters through native means.
5. It plays a vital “ancestral watch” over Ogugu Sons and daughters anywhere in the World
6. It forbids an Ogugu man from supporting a woman to do abortion.
7. It forbids an Ogugu man from sucking a woman’s vaginal and I so much believe God forbids same too.
8. It forbids a well married woman from giving money or any aid to her people or outsiders without the prior consent of her husband.
9. It forbids a married woman from giving a prohibited insults to her husband, etc.
10. It doesn’t support medical family planning, etc.
Meanwhile, Ogugu men should be very careful of their wives and women in general. Women especially OGUGU WOMEN who know much about IBEGWU have many deceitful means of communicating their evil deeds to their husbands to free themselves from Ibegwu’s wrath!!!
It is wrong for Ogugu men to neglect the following:
1. Darling I was in a bus today going to work and a Man mistakenly touched my buttocks
2. Mine I was urinating at the back of a building and a passerby just saw my pant when I was struggling to cover my nakedness immediately I noticed a movement
3. Honey one man at my working place always support me whenever management queries me. He is a godly man and I always pray for God’s favour upon him.
4. Sweetheart I mistakenly touched a man’s dick/penis when I was struggling to enter a bus or coming out of the bus today
5. Heartbeat I felt very much ashamed today when I was told that as I fell down my tight was seen by some church members during the prayer session
6. Sugar a bike man fell me today and my pant tore immediately. See it!!! I believed people who came to our rescue must have seen my nakedness.
Note that such things happen but, a married woman is not supposed to tell her husband if she has no ulterior motive!!!
CR: Omale Jeff Ejuojo
Ishola Oyenusi Biography (Story, Age, Deaths, Girlfriend)– Nigeria’s Deadliest Armed Robber
Ishola Oyenusi Biography (Story, Age, Deaths, Girlfriend)– Nigeria’s Deadliest Armed Robber.
Ishola Oyenusi Biography
Dr. Ishola Oyenusi, popularly known as Doctor Ishola Oyenusi, was a notorious armed robber who terrorized the people of Lagos and other neighbouring cities in the 1970s. Ishola Oyenusi and his gang of six were highly skilled in snatching cars, robbing banks, factories, stores and killing people like chickens.
Was Ishola Oyenusi Really A Medical Doctor?
Dr Ishola Oyenusi, as he was called, was not a doctor by profession but adopted the title for the fun of it. The evidence lies in a confession he made few minutes before his execution.
He confessed that his parents were not capable of furthering his secondary school education and that was what forced him into robbery. So without having a secondary school education, Oyenusi by no way could have been a medical doctor.
Ishola Oyenusi Story
ishola Oyenusi started off his robbery career by snatching a car (whose owner died in the process) just because his (Ishola Oyenusi) girlfriend needed some money. It was claimed by some sources that Oyenusi was romantic.
He sold the car at the price of N400 and gave the money to his girlfriend. It was also said that Ishola Oyenusi was hot-tempered and quite arrogant. During his arrest, he thundered down on a police officer who was ushering him around. He said, “people like you don’t talk to me like that when I’m armed, I gun them down!”
Doctor Mr. Ishola Oyenusi came into the limelight after the Nigerian civil war ended in 1970. He robbed banks and people in both daylight and night, and he never let any of his victims live to see another day; he killed them all! This earned him the name “Doctor rob and kill“.
Ishola Oyenusi Death
At the height of his horrific reign, Mr Ishola Oyenusi bragged that “the bullet has no power“. He probably forgot that he who live by the sword will surely die by the sword.
Who Is Ishola Oyenusi?
Ishola Oyenusi was so infamous that he was regarded by some people as the “first celebrated armed robber in Nigeria“, and after him was Lawrence Anini, Babatunde Folorunsho (Baba oni lace), Shina Rambo, Buraimo Jimoh and others.
Ishola Oyenusi’s Arrest
However, nothing lasts forever, and as the Yoruba adage says, everyday belongs to the thief while a day belongs to the owner.
On the 27th of March, 1971, Oyenusi was nabbed by the police during one of his robbery operations in which he and his notorious gang killed a police constable named Mr. Nwi and stole $28,000 as at then. Cloud of shame hovered above Doctor Ishola Oyenusi as he was casted before the law and found guilty then sentenced to death by firing squad.
Oyenusi confessed that he was not to die alone because he did not commit the crimes alone.
He vomited the names of other members of the gang which included: Joseph Osamedike, Ambrose Nwokobia, Joel Amamieye, Philip Ogbolumain, Ademola Adegbitan and Stephen Ndubuokwu.
Back then, public execution was the order of the day, so when Oyenusi was ushered to the popular Bar Beach in Lagos where he was to be executed, over 30,000 Nigerians were happily and excitedly waiting to see the man who had terrorized them get riddled by hot bullets.
It was said that some civil servants even brought a coffin to the execution ground to mock the once mighty robber kingpin who was now nothing but a scapegoat whose breath would be exhausted in any moment.
Trucks carrying Oyenusi and his executors arrived at the execution ground around 10:am. Doctor Oyenusi, his gang members and one other criminal got down slowly.
People jeered and booed them, especially Oyenusi who they had really trooped out to watch die. Oyenusi donned a dark long-sleeve shirt and had his hands tied behind him.
He was sweating profusely but managed to smile all the way to the stakes. He kept smiling, smiling and smiling but could still not hide the agony and terror written boldly on his face.
Few minutes before he was shot, Oyenusi told journalists that he would not have ventured into armed robbery if his parents were capable of sending him to secondary school.
He also said, “I am dying for the offence I have committed“. Oyenusi and other criminals were fastened to the stakes. The soldiers lined in front of them and aimed their ever-ready guns. Some of the criminals yelled their last words of protest at the cameras. Then a loud voice let out the word “fire”! Oyenusi and other criminals’ bodies were sprayed with bullets.
That was the bitter end of Ishola Oyenusi who lived by the bullets and died by the bullets. The execution of Doctor Ishola Oyenusi sent the streets of Lagos deserted at night. Families locked themselves behind doors for the fear that some of Oyenusi’s boys might retaliate.
That name Ishola Oyenusi will forever be remembered in the history of crime in Nigeria.
Ishola Oyenusi Biography (Story, Age, Deaths, Girlfriend)– Nigeria’s Deadliest Armed Robber
Ishola Oyenusi Wikipedia
Ishola Oyenusi Biography (Net Worth, Story, Age, Death, Girlfriend)– Nigeria’s Deadliest Armed Robber
Ishola Oyenusi Pictures
Ishola Oyenusi Hometown
Ishola Oyenusi Language
Ishola Oyenusi Death Date.
History: How Relationship Between Ebira and Igala Started
Here is the history of Ebira and Igala Relationship, how they hustle to survive and their achievements so far.
Igala were Slave from Old Kwarafanu Then Sold to Junku King around 6th century The Jukun king settled them in Idah around that period, Abutu Eje Founded Igala Kingdom in the 7th Century.
The first ” Ata was Ebulejonu, a woman; she was succeeded by her brother Aganapoje, the father of Idoko. Idoko would later succeed him as Ata, and had two children Atiyele and Ayegba om’Idoko (Ayegba son of Idoko), Atiyele the first son of Idoko migrated eastward of the kingdom to establish Ankpa kingdom ( ÈJÈ of Ankpa) while Ayegba the second son of Idoko succeeded his father as Ata’IGala of Idah. He led a war against the Jukun , which resulted in victory.
Meanwhile Ebira is a Prince Of Junkun of the Kwararafa state north of the Benue River in present-day Taraba State. Ebira relics of trace from Junkun, Kwararafa is the Apete stool, their symbol of authority and identity as a group within the kingdoms of Kwararafa.
They brought along and kept in a place in Opete Till date. their Major occupation is (Warrior, Hunter, Iron Bender, and Farmer ). The Constant Invasion of Igala Kingdom by The then Benin Kings, The Igbo’s and other Kingdom around Make the Atta of Igala Invite a Very Brave Warrior Named Ebira (Positive Character) who came with the Group of his Men From Jukun Kingdom. That was how Ebira migrated to Idah around 1248-1272 AD.
The Ebira are Warriors, Hunter, Iron Bender, and Farmers They came to Make The rise of Igala Kingdom became a mega state. That disrupted and contributed to the shift of the Trans-Atlantic slave trade from the Bight of Benin to the Bight of Biafra.
Also that was decline period of the Benin Empire between the fivteenth centuries. The Idah-Benin war (1515-1516) was a war of mutual independence because Igala was not Alone in the Battle Field This time .
After The war, a Non fulfilments of Promised by Atta Igala to The Ebira Group led to a Land dispute between the two groups in Idah. This led to a parting of ways, and the Ebiras moved southwest.
Ebira and Igala Population
Ebira left Idah After Idah-Benin War Around 1519-1521, They had a stop by at Itobe The Remaining Ebira Group That left Idah are ITAAZI (Ebira tao) IGU (Ebira koto), PANDA (Ebira Nasarawa,) AGATU (Ebira Benue the Father of Ebira MOZUM) that chose to Settled Among Basa and Finally (UNO Ebira Ètè-Uno) who chose to Across the River Benue with ITAAZI.
UNO settled in Present day Edo State. Before Ebira Brothers Separated at Itobe River, They all had Misunderstandings Among them self on where to settled since they are all Brothers with different occupations, IGU who has great passion for fishing decided to settled at the river bank.
While ITAAZI who Married Atta Igala Daughter was a hard working man, He considered fishing a lazy work so he moved southward into the forest Across the River with his wife and started Hunting and farming. He had his first Daughter (Ohunene at the present day Ohunene Junction in Ajaokuta, She later formed Egayin District.
All Members of the various clans in Ebira Tao are descendants of the children of ITAAZI. ITAAZI had five (5) son’s named (Adaviruku/Ohizi, Ododo, Obaji, Uga, Ochuga/Onotu). Ohizi (Adaviruku) had five children who are progenitors of the five traditional Adavi clans named after them. They occupied the present day Ajaokuta, Adavi, Okene, Okegwen, Okehi, Ehika, Ihima, Osara, Osisi Among Others.
Ebira and Igala
Most Ebira tao Clan is associated with Great Animals they Killed during Era of Hunting. During the conquest of Hausaland by the armies of The religious and Political leader Uthman Dan Fodio, 1786-1809 Ebiras came under a state of conflict with Fulani warlords to the north and west.
In the middle of the nineteenth century, two major communities, Igu (Koton Large) as it was called by Hausa, it means strong land because they fought to conquest them but never succeed and were not conquered Ebira was never Conquered by Any Kingdom.
Between 1865 and 1880, Ebira battled under the leadership of a warlord, Achigidi Okino with jihadists called Ajinomoh who were from Bida and Ilorin. However, the Ebiras were not conquered by the Fulanis helped in part by security provided by their hilly environment.
Before Ebira left Idah The Igala Kingdom influenced and has been influenced by the Ebira, Yoruba, Edo, Idoma. Igala already copy part of Ebira language while sojourning in Idah and also have Lingual mixed with Yoruba and Igbos because of inter language communication during Translactic Slave Trade. Ebira are the warrior that help Igala Kingdom when Igala was paying Homage to old Benin empire and Junkun, Ebira warriors Help Igalas Conquered Many of the northern Igbo state.
Most Northern Igbo settlements have lineages with Igala names, cultural practices with marked Igala modification and adaptations. The use of Igala circular basket in contrast to the Ibo rectangular types persists till this day. By the turn of the 18th century, After Ebira have helped The Igalas, the Igala empire was too large for any reliable and robust central control.
After The Ebira left, The religious Jihadist started contracting the Igala imperial power, conquering Igala territories in the north around 1768 -1785.
Bassa-Igala war added more pressure to Already war-weary Igala empire and The abolition of slave trade brought in untold economic recession to Igalas Land, In 1914 the British burnt down Ibagwa and Obukpa as a punitive measure.
Ebira and Igala
By the 1920s, Igala empire was a spent force and a limping shadow, the British easily took over control of both Nsụka and the Igala territories.
Igala Language is 60% Yoruba and 40% Igbo, Benin, Ebira, and Idoma. After the Abolish of Slave Trade, Atta Igala wrote Series of Latter to the British to Continue the Slave Trade, Then Haiti Already Declared an Independent State.
Ebira and Igala
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