Idoma people

The Idoma are located in the southern part of Middle-Belt/North Central Nigeria, specifically the broad valley of the Benue and Cross-River basins. This includes the lower western areas of Benue State, Nigeria. According to the 2006 population census, of the 4,253,641 people in Benue State, 1,307,647 were Idoma people. Their territory consists of an area of about 7,500 square kilometers (280 kilometers from north to south, 48 kilometers from east to west) and is within the latitude of 600 and 300 north and longitude 800 east. The Idoma are surrounded by three main types of environments: flood plains, gentle rolling hills, and flat-topped and steep-sided ridges. Located south of the Benue River, there are many large stream and rivers. These waterways have seasonal flows that are often strong and will overflow during rainy season (August to October). Natural vegetation includes savannahs (like open grasslands) and/or orchard bushes. Locust beans, shear butter trees, iroko, mahogany, obese, date palms, and rubber trees can be found in the savannah areas. ==Origin==

Traditional history of Idoma people Origin: The history of the Idoma people precedes the history of Benue State (created 1976) and the history of the Republic of Nigeria (created 1960). Oral tradition and dance is the primary method through which history has been passed in Idomaland and is considered a central cultural institution. From a young age, Idoma children usually learn from their elders stories of old and were brought up around extended families, which make multiple historical resources available. When prompted, Idomas generally will proudly say where they are from, and it's not uncommon for Idoma to be able to recite at least four generations of their progenitors. Historically, being unable to answer the emblematic question "Who is your father?" disqualified one from important roles and titles in Idomaland. Quite naturally, a number of villages trace origins to single ancestors and further, several Idoma groups trace their heritage to one common ancestor, considered the "father" of the different groups. According to traditional history, Iduh, the father of the Idoma had several children who each established different areas. Hence the expression: "Iduh the father of Idoma." "Iduh the father of Idoma Iduh who begot all the Idoma He also begot the following children: Ananawoogeno who begot the children of Igwumale; Olinaogwu who begot the people of Ugboju; Idum who begot the people of Adoka; Agabi who begot the people of Otukpo; Eje who begot the people of Oglewu; Ebeibi who begot the people of Umogidi in Adoka, Edeh who begot the people of Edumoga and Ode who begot the people of Yala." While there may be some truth to the above, the Idoma cannot be said to have a unitary origin. Many Idoma groups and village subsets have their own histories complete with stories about how their people arrived at their current location. The Otukpa people descended from three ancestors: Owuno, Ameh-Ochagbaha and Oodo. The first two were brothers who migrated from Idah in Igalaland while Oodo migrated from Igboland. As one can imagine, the ever-changing movement of people through time makes it difficult to study Idoma history. There are some Idomas who are originally Igbos and heavily intermarried with the northern fringes of Igboland. Scholarly history Scholars have combined oral history with genealogical data and analysis of kinship totems to trace the roots of the Idoma people as a whole. One notable Idoma scholar, E.O. Erim, cites genealogical data, collected from most modern groups in Idoma suggesting that they derive from several ethnic groups, each with a different historical origin. Furthermore, the available genealogies indicate the existence of diverse ethnic groups who descended from ancestors other than Idu. In several of these cases, the claim of common descent is backed by both extensive genealogical connections and possession of common kinship totems. Erim contends that while Idu was certainly a migration leader—he was not the "father" of the Idoma in the sense implied in the above traditions. These two considerations make it difficult to simply accept the view that every group in Idomaland is descended from Idu. Many Idoma kindred claims an ancestral homeland called Apa, north-east of present-day Idomaland due to pressures of Northern invaders as recently as 300 years ago. The historical Apa was part of the ancient Kwararafa Kingdom (Okolofa Kingdom), a confederacy of several peoples. Informants in other ethnic groups have corroborated the existence of this kingdom, chiefly the Jukun who also believe they once ruled a confederacy called Kwararafa. In the Hausa book Kano Chronicle it is mentioned that Zaria, under Queen Amina conquered all towns as far as Kwararafa in the 15th century. At present, there is a Local Government Area in Benue State called Apa and is said to be the home of those who made the first migration from the historical kingdom. For many Idoma nationalists today, the name Apa elicits sentiments of past glory, and some in the political sphere have gone as far as suggesting it should become the name of a new Idoma state. Other scholars point to historical and linguistic evidence that suggests that Idoma have ties with the Igala people to the west, concluding that the two nations came from a common ancestor. Angulu (1981) note that Igala and Igbo have important historical, ancestral and cultural relationships. Eri is said to be the original legendary cultural head of the Umu-Eri , a subgroup of the Igbo people. Eri established a community in the middle of Anambra river valley (at Eri-aka) in Aguleri where he married two wives. The first wife, Nneamakụ, bore him five children. The first was Agulu, the founder of Aguleri (The ancestral head of Eri Kingdom clans) (the Ezeora dynasty that has produced 34 kings till date in Enugwu Aguleri), the second was Menri, the founder of Umunri/Kingdom of Nri, followed by Onugu, the founder of Igbariam and Ogbodulu, the founder of Amanuke. The fifth one was a daughter called Iguedo, who is said to have borne the founders of Nteje, and Awkuzu, Ogbunike, Umuleri, Nando and Ogboli in Onitsha. As one of the children of Eri, Menri migrated from Aguleri, which was and still is, the ancestral temple of the entire Umu-Eri (Umu-Eri). His second wife Oboli begot Ọnọja, the only son who founded the Igala Kingdom in Kogi State. Among this group, there are those who believe both ethnic groups fled the same kingdom at some point in history. Many traditional Idoma spiritual chants and "secret" tongues spoken during traditional ceremonies are actually Igbo and Igala dialects and there are some Idoma themselves who assert their Igbo and Igala ancestry. There are yet other Idoma groups notably in the southern regions, which claim their ancestors arrived at their present location from the northern fringes of Igboland as a result of land disputes. Scholars believe these people had most likely fled Apa too, settled and resettled. As suggested, a number of factors make it difficult to study Idoma historical origins of the Idoma people as a whole. In any event, it could be said that despite their heterogeneous origins, trading, marriage, language and other interactions among the Idoma have cultivated traditions and shaped a rich cultural identity distinctly their own. == Outside of Benue ==

The popular idea is that the Idoma are an ethnolinguistic group primarily found in the western areas of Benue State, Nigeria. This is because they are the second largest group in the state and occupy nine local government areas (L.G.A.'s) which are: Ado, Agatu, Apa, Obi, Ohimini, Ogbadibo, Oju, Okpokwu and Otukpo. Aside from the western parts of Benue, this tribe has settlements in other parts of the country, including Taraba, Nassarawa, Kogi, Enugu and the Cross River States. == Local craft ==

Idoma society has many forms of local craft and industries. These include iron smelting, blacksmithing, cloth weaving and dyeing, pottery, basket weaving, brewing of Burukutu (the local beer) and Enyi (the local soft drink), and wood carving. The richness and variety of crafts is due to the several raw materials available to the Idoma. Besides making these products for themselves, the Idoma groups also exchange their goods with one another at markets spread through Idomaland. The Idoma do not get much non-Idoma patronage as they have minimum contact with tourist, especially given their scattered villages that are often far from roads. The Idoma also don't have any carver associations that are exporting or selling their masks and figures to West African traders. Only a few Idoma works have entered commodification because of colonization and the transformation of trans-Saharan trade. Iron-smelting and blacksmithing Iron smelting furnace remains dating back to the 5th century have been found, conveying that iron-smelting had an important role in Idoma society. Past Idoma smiths were known to make iron tools and weapons. They worked in secret and achieved high status through their work. Much of their work was seen as sacred and would be intertwined with rituals. However, use and knowledge iron smelting and blacksmithing faded away in the 1920s-30s when British colonization was fully under control. This disappearance of blacksmithing is due to the British importing ready-made mild steel to Africa. Using wood allows the carver to take their time with the work. Most of the carver's time is spent thinking about next steps for each stroke and cut. However, this process of thinking is the most difficult part, especially since Idoma carvers do not use sketches or models. A carver must be able to mentally visualize his next steps. Additionally, once a carver makes a mark, it is final. Mistakes cannot be undone like in iron-forging. One or two carvers usually live in an Idoma village. Any man can learn how to carve, but it is through an informal process as the Idoma do not have a formal system of apprenticeship. Carving is instead learned through observation of another carver and personal practice. As a result, an Idoma carver can be very creative and form their own style. For the Idoma, exact replication is not the goal of the learning process. However, each genre still has some specific conventions to follow in order to be recognizable. Depending on the commission and patron, Idoma carvers have varying degrees of creative freedom. The Idoma carver might need to use a conservative and structured style for one patron, while another patron might tolerate and even encourage innovation. For instance, commissions from the ancestral mask cults usually have many restrictions and less freedom to innovate. Commissions for regulatory society masks, which are controlled by young men, give the carver more freedom to be creative, especially since they enjoy new, modern things. Commissions for children's masks give carvers complete creative freedom. == Masquerades and masks ==

Masking is very important to Idoma culture and used in a variety of ways. They are utilized to embody ancestral spirits. "Modern" play masks are used during winter holidays by male children and teens to bum money off people. Masks are also operated by several dance associations and secret societies to entertain and control the community. The power of social control comes from the spirits of the mask. Oglinye mask The Oglinye crest masks are part of the Oglinye warrior's masquerade and are common in southern Idomaland. Made of wood and metal, the mask is tied to the top of the costume and surrounds the whole head. The mask represents the enemy's head with their mouth and eyes partly open, showing the victim in the in-between moment of life to death. The coiffure on some of these masks are inspired by the crest masks of the Ejagham people. Like the Oglinye mask, the Ichahoho masks are also representations of the enemy, but they are more naturalistic. == Performances (Ije) ==

Music and dance are the genres that define Idoma performance and are referred to as Ije. Music and dance are woven together, and one cannot happen without the other. Only through repeated performances, or Ije, are Idoma oral traditions and literature preserved. Ije can be grouped into two categories: ritual and entertainment. Ritual performances The Idoma believe in three planes of existence: the world of the living, the dead, and the unborn. It's essential to maintain a connection between these worlds as it is believed that ancestors can guide and support the world of the living through their divine powers. Ije is used to connect these three worlds. Ije that make this divine intervention possible include the akitakpa dance and the ije okanga (okanga dance) or ije agogo (agogo dance). The akitakpa dance enables the ancestors to physically enter the world of the living and police the community. The ije okanga or ije agogo allows the recently dead spirit to successfully travel to the ancestral world. Without these dances, it is believed that the dead spirit will remain between the world of the living and the dead, a state of perpetual loneliness. Thus, these performances are only performed for people have led good lives. The Ode, full of energy and vitality, celebrates achievement and success. The dancers of the performance are the individuals who are receiving the congratulations. Consisting of five types of dances, the Ode includes elaborate, colorful costumes; choreographed and rehearsed dances that are aerial and eccentric; several songs; and a large ensemble of nine instruments. The instruments include five horns, two drums, a slit wood instrument, and a rattle. Vocalized performances Some ritual and entertainment performances are vocalized performances. These focus more on the singing aspect rather than elaborate instrumentation and choreography. Vocalized performances include the Ijerije dance, the Odugba dance, the Eje Ete (Ete Dance), the Aja dance, and the Klub dance. The performer In Idoma society the performer is extremely important. He is both an educator, an entertainer, a curator, and a watchdog for the community. The performer satisfies the boredom of daily Idoma work; represents the community's beliefs, values, and norms; helps preserve Idoma oral traditions and history; and helps maintain social order within the community. In Idoma society, art is mainly functional, so a performer's work is not an individual piece but a collective function that is necessary for him to be part of the Idoma society. If the performer refuses to perform, he risks losing his identify and birthright. As a result, the Idoma see performing as a social duty. Dancers putting on the Idoma attire (traditional colors) can be seen in both links. Singers In Idoma singing there are many learning steps. A singer must train their voice by practicing tonal and inflectional styles. They must be able to imitate talented singers and birds. They need to learn the stories and histories of the community from the elders. They must learn how to improvise and successfully use proverbs, idioms, and poetry. They also need to know the gossip of the town and be able to turn the gossip into poetry. To be seen as an excellent singer, the singer must be very sensitive to rhythm; they need a good retentive memory; they need a good voice; they need to be very creative; and they need to be able to encourage the audience to join in choral entries. They also need to spend a lot of time with the elders to develop good vocabulary and be able to speak fluently. == Traditional religion ==

In Idoma society, religion is ingrained into daily life and the community, greatly influencing Idoma world views. Every Idoma citizen is part of the religious process of the community, so to be without religion is to be without community and kinship. Idoma religion believes in only one supreme God called Owoicho. Owoicho is so transcendent that he gives managing human society to the intermediary-gods like deities and Alekwu (ancestors). Deities include the Ejembi (the guardian spirit), Anjenu (water spirits), Egli-Enyanwu (the sun goddess), and Owo (everyone has their own personal Owo God). The Idoma use masks, powerful protective icons, and medicines in religious practices. For instance, Idoma carvers sculpt figures for the shrines of Anjenu using materials like wood, string, beads, and pigment. The sculpted figures are then placed on Anjenu shrines to beckon the nature spirits of nearby rivers, like the Benue river, to receive offerings. Some Anjenu sculptures show a sitting woman with long breasts holding a child in her lap. Others may show a scared animal, like a hornbill, lion, or leopard. Idoma carvers might also make ekwotame icons that represent prosperity and well-being. These icons were often shown with maternal images. Alekwu The Alekwu are the ancestors of the Idoma. Along with being ancestral spirits, they are the enforcement officers of Owoicho, protecting and guarding the community from evil forces, diseases, and wrongdoers. Alekwu also advise the community about things like marriage, land prosperity, and dangerous journeys. A soul may join this guiding ancestral cult as long as they meet the following requirements: they must be married or a respected unmarried person; they must not be evil; and they must be 50 years old or older. The Idoma celebrate the Alekwu through continual libations and several ritual celebrations. One of these celebrations includes the large annual Alekwu Festival, or "Eje Alekwu" festival, where traditional religious practitioners commune and make sacrifices to worship their ancestors across the land. Alekwu Festival The Alekwu Festival is about honoring the ancestors and includes masquerades, dances, music, feasting, prayers, and offerings. Taking place anytime between 15 and 25 December, the Alekwu Festival lasts five days and requires lots of preparation. The Oche carries out periodic sacrifices to Aje, the earth cult, to make sure the living receives blessings, guidance, and protection from the gods and the Alekwu. Life and death The Idoma believe in life after death. Given that belief, the Idoma have burial ceremonies with music and dances. Only through theses burial ceremonies can the deceased leave the living world and enter the ancestral world. These burial ceremonies vary in size as the extent of the burial rite depends on how much money the relatives have to use. Additionally, the Idoma believe you are rewarded by God for being good and you are punished by God for being evil. The level of punishment varies depending on your actions. These punishments are enforced by Alekwu and are thought to happen immediately. Furthermore, good and bad actions also follow you into death. When an evil person dies, they must suffer at death as a punishment for their evil behavior before the Alekwu spirit allows them to truly pass into the next world. Purifying warriors When Idoma smiths were prevalent in Idoma society and warriors killed often, the smiths would help purify warriors who had just taken a life. The Idoma believe that after a warrior has killed, whether that be a person or a dangerous animal, he is covered in ogwú, which causes him to act crazy and arrogant. To purify the warrior, the smith would perform the ritual called èogwóonà ("washing the killing from the face"). The smith helps wash off the ogwú by using medicinal leaves that were dipped into the forge water used to cool hot steel or iron. This water is also mixed with the blood of a sacrificed chicken. After the warrior is washed multiple times, he is free from ogwú. This ritual must be done by the blacksmith because the blacksmith made the weapons the warrior used to kill. Marriage While the marriage rites and customs of the Idoma people is not unlike that of the Igbos and some other south-eastern cultures, there are specific aspects that clearly distinguish their tradition. In some Idoma subcultures, the groom and his family have to present the bride with a rooster and some money on the marriage day after the bride price has already been paid. If she accepts, it is a sign of approval and disinterest if she rejects the gift. While there are no certain reasons to justify the need for a rooster, it remains an interesting part of the ceremony. ==Traditional food (Okoho soup)==

The Idoma people are known for their love of food, as there is an annual food festival in Benue State to celebrate women and the various traditional cuisines. Most popular among their delicacies is the Okoho soup which is made with the peculiar Okoho plant, bush meat and many other ingredients. Idoma men are obliged by tradition to pound yam for their wives. Unlike other cultures where the women are expected to perform all culinary chores, the Idoma men are not always exempted. == Government ==

The Idoma have a centralized political system. Before British colonization, the Idoma were governed by elders. This included hereditary title holders, igabo, and a spiritual leader/king, the Oche. However, every twenty-two Idoma groups ruled themselves independently and had their own government of igabo and their Oche. The Oche is often an older man and he relies on the igabo to advise him. The igabo then rely on young warrior aged men to protect their community, farms, and forests against neighbors. These young men were also responsible for helping to maintain the law. For instance, they would help prevent and stop stealing. An example of a past Oche includes the former Ad'Ogbadibo of Orokam, Late Chief D.E Enenche. In pre-colonial Idoma, the Oche received many privileges. He had the right to royal music. He received trophies of game (hunted animals), symbols of war and achievement, elephant tusks, lion and leopard skins, feathers of the Senegal coucal, uloko, and slaves as royal tributes. He was given special food, like the first meat of the hunting season or the thigh of a cow sacrificed for a burial. He was also the wealthiest as he had the largest farms that citizens would help him with. All of this special status and treatment was given to the Oche because he maintained and enforced the laws, especially laws against adultery, stealing, murder and homicide. He also enacted religious and socio-political functions. As the symbol of unity in the community, the Oche maintained culture and tradition. His placement followed the passing of his Predecessor HRH ("His Royal Highness") Agabaidu Elias Ikoyi Obekpa who ruled from 1996 to October 2021. Past ''Och'Idomas'' also include: HRH, Agabaidu Edwin Ogbu, who reigned from 1996 to 1997; HRH, Abraham Ajene Okpabi of Igede descent who ruled from 1960 to 1995; and HRH, Agabaidu Ogiri Oko whose reign took place between 1948 and 1959. ==Notable Idoma people==

• 2baba Innocent Idibia, musician • Abba Moro, former Benue state Algon Chairman, former Minister of Interior, Senator, educationist • Ada Ameh, Nigerian actress • Audu Ogbeh, former Minister of Communications, former National Chairman of PDP, former Minister of Agriculture & Rural Development • Jerry Agada, former State Minister of Education, author and essayist • Lawrence Onoja, former military governor of Plateau State and Katsina State, Nigeria and Principal Staff Officer • Monica Ogah, Nigerian Singer and winner, MTN Project Fame, Season 4 • Moses Ochonu, author, historian • Sharon Ooja, Nollywood actress • Susan Peters, Nollywood actress • Terry G, Nigerian musician ==References==