The Ebira (also spelt Igbira or Igbirra) are the outspoken and very hard
working agrarian Nupoid-speaking ethno-linguistic group located in the
Central Senatorial district of Kogi State (not far from the Niger-Benue
confluence) in Nigeria.
Recent in depth research indicates that the Ebira have been part and
parcel of what is now generally known as Central Nigeria since 4000 BC
(Ohiare 1988). The Ebira zone is also prominent in the prehistoric
civilization of the Iron Age generally characterised by the Central
Nigeria as epitomised by Nok Culture. Even recently the iron-working
site of Ife-Ijummu (Kogi State) has been dated to 260 B.C. Thus, it
could be deduced that the Ebira as a group existed for a long time in
locations within Central Nigeria not far from where they are located
presently (Ohiare 1988, Willamson 1967, Beneth 1972).
Many Ebira people are from Kogi State, Kwara State, Nasarawa State,
Federal Capital Territory, Abuja, and Edo State. Okene is said to be the
administrative centre of the Ebira-speaking people in Kogi state.
The word “Ebira” refers to the people themselves, their language and
their geographical location. Using the name of the most popular town of
the land, we may refer to them as Ebira Okene. The Ebira Okene occupy
the hilly stretch of land southwest of the Niger-Benue confluence area
and share boundaries with the Yoruba-speaking people of Akoko, Owe and
Ijumu to the west; the various Akoko-Edo people to the south and south
west; the Hausa, Nupe and Ebira groups at Lokoja to the north; and the
River Niger to the east. Nigerian Nollywood stars Mercy Johnson and
Halima Abubakar are from Ebira tribe.
Other Ebira groups are Ebira Igu in Kogi and Koton Karfi local
government areas of Kogi state; Ebira Toto and Umaisha ofNassarawa
(Toto) local government area of Nassarawa state; Ebira Mozum of Bassa
local government area of Kogi state; and Ebira Etuno of Igarra District
of Ako-Edo local government area of Edo state. Other Ebira are to be
found in Abaji in the Federal Capital Territory and Agatu in Benue
state.
The Ebira people are republican by nature, outspoken and very hard
working. Farming and cloth-weaving are occupations for which the Ebiras
are well known. The paramount ruler of the people is called Ohinoyi of
Ebiraland. The Ebira cherish their traditional festivals in spite of the
infiltration of some negative tendencies.
Geography (Environment)
A common physical feature of Ebiraland is the conspicuous presence of
blocks of dissected hills and the metaphoric rocks enveloping the
greater part of the land. The hills rise to a peak of 2000 ft and
probably represent the remnants of an old post of Gondowana pedi-plain
(Clayton 1957). The African laterite and plain which embraces the
greater part of Ihima, Okengwe and Ageva are occupied by extensive
undulating plains (1200-1400ft). They are studded with smooth rounded
rocks of in selbergs. The laterite soils are derived from metaphoric
rocks of greyish-buff (18 inches) and clayed pan which overlay vascular
iron stone (Omorua 1959:1). The depth of the soil is however variable,
ranging from two to three feet to about three inches where the ironstone
approaches the surface, as in the Itakpe hills in Adavi district.There
is also the Niger literic plain forming a lower terrace below the higher
plains. This is conspicuous in Ajaokuta, Eganyi, Ebiya and part of
Adavi in the north and north-east of Ebiraland. Another very important
feature is the rim from the highland. This enscarpement which extends to
Ihima, Eika and part of Ajaokuta widens into abroad zone of dissected
hills. The soil formation of the rims are mostly skeletal, consisting of
pale brown and orange brown sands and grits. The enscarpment contains
quartz stones interspersed with pockets of deeper sand wash (Omorua
1959:1-2).The implications of these features to the past and
contemporary history of the land are many. A 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 in
Okene,Okengwe and Eika towns. Apart from exerting much influence on the
climate, the features in part provided security and protection for the
ancient Ebira. Thus they resisted external incursions into their
geo-polity as in the case of the Ajinomoh jihadist wars in 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 like pottery, dyeing and blacksmithing and
of the people instruments of production or destruction such as hoes,
cutlasses and spears and bows and arrows.The Ebira were famous in
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 now discovered in large quantity in
some hills of the land. Itakpe hill inAdavi district alone has an
iron-ore deposit estimated between 37 and 47 million tons, and of more
than 60 per cent iron content (Okene 1995:37). This is meant to provide
raw material for the Ajaokuta Iron and Steel Industry set up by the
Federal Government of Nigeria.Other minerals to be found in substantial
commercial quantities in Ebira include marble, limestone, copper, chalk
and mica.
Language
Ebira people speaks Ebira (Egbira), a
Nupoid language belonging
to the larger Niger-Congo language phylum. Ebira is spoken by about 2
million people in Nigeria especially in Kogi State.
According to Greenberg’s classification of African languages, Ebira
belongs to the Kwa group of the Niger-Congo family, which also comprises
the Nupe, Gbari and Gade (Greenberg, 1966). But Hoffman and
Bendor-Samuel in their studies of Nigerian languages set up Ebira as a
separate entity (Adive 1985:56-57).
History
There are two schools of thought about the Ebira origins. The written
source (archeological) and the oral traditions. The Ebira, through oral
tradition, trace their descent to Wukari (in the present Taraba state)
where they were a constituent part of the Kwararafa confederation. In
about 1680 AD, they (along with the Idoma and Igala) migrated out of
Wukari a chieftaincy dispute. The Ebira later split into various groups
and settled in different locations between 1680 and 1750 AD. The Ebira
Tao first sojourned with the Igalas at Idah but later crossed the River
Niger and settled at Ebira Opete located the vicinity of Upake in
Ajaokuta LGA. The 'father' of the Ebira Tao who led them to this premier
settlement in Ebiraland was Itaazi. Itaazi had five (5) sons who all
later migrated from Ebira Opete and were the founders of the various
districts in Ebiraland. The children and the districts they founded are
Adaviruku/Ohizi (Adavi), Ododo (Okehi), Obaji (Eyika), Uga (Okengwe) and
Ochuga/Onotu (Ihima). His daughter named Ohunene settled in Eganyi
district. Members of the various clans in Ebiraland are descendants of
the children of Itaazi. Ohizi had five children who are progenitors of
the five traditional Adavi clans named after them. These are upopo-uvete
(Apasi), Uka, Idu (Aniku), Adeyika and Uhwami. A migrant group from
Eganyi known as Ezi-Onogu clan is also found in Adavi. The sons of Ododo
who are the ancestors of Okehi clans were Okovi Oviri and Enwgukonyai.
Obaji the founder of Eika had ten children named Ohiaga, Iyewe, Avassa,
Ehemi, Anchi, Epoto, Egiri, Ubobo, Ogu and Eyire. Uga of Okengwe had two
sons whose children constitute the present Okovi and Agada group of
clans. Due to a sizeable concentration of other Ebira clans in Okengwe
district, they formed a socio-political coalition known as Ada-ehi.
Ochuga had six children and their descendants make up the six clans in
Ihima. These are Emani, Oha/Idu, Ohueta, Ure, Ohongwa and Odumi. The
seventh clan is Akuta who migrated from Okengwe. Though Itaazi's
daughter named Ohunene was the founder of Eganyi, not all the clans
there are descended from her. Eganyi clans are Ede, Esugu, Eheda, Ogu,
Onoko, Idu, Anavapa and Ogodo. The Aningere who are skilled craftsmen
are found in all districts. They are, however, more concentrated in
Okengwe and Adavi districts.
From the written source, Ohiare (1985) linguistically defined Ebira as
those who speak the language or dialect called Ebira or those who
recognize themselves as one but have lost touch of the ability to speak
the language as a result of some historical development. Describing
their location, Ozigi (2004) said that Ebira are predominantly in the
Niger–Benue confluence area and scattered in locations as Okene, Okehi,
Adavi and Ajaokuta. These are the Ebira Tao group of the central
senatorial District of Kogi State.
There are also the Ebira kotos. They are found in Koton Karfe area of Kogi Local Government of
Kogi State. There is the Ebira Mozum of Bassa Local Government area of Kogi State.
There are large Ebira settlement in other areas apart from Kogi State as found in Umaisha, Toto,
Lafia District of Nassarawa State and Federal Capital Territory. There is also Ebira Agatu in Benue
State, Ebira Etuno in Igarra area of Edo State.
The concern of this paper is the Ebira Tao group. Historically, the people belong to the Kwararafa or
Apa group of the middle belt region. Among the other ethnic group in the Kwararafa region are the
Jukun, the Igala, the Idoma, the Langtang, Kaje etc.
The tradition of origin of the Ebira Tao first started in the Gongola Basin and ended with their
migration to the lower Benue valley.
The Ebira took their name from the lower Benue valley. They described themselves as people from
Ebira. Tradition collected from among the Idoma say Ebira were already in the area of Abinse down
to the area of modern Agatu district when Idoma ancestors met them. This was about the 15th and
16th centuries as claimed by Ohiare (1985). This indicated that the Ebira presence around the Benue
valley was about the 14th Century.
It was from here that the wave of migration dispersed the Ebira and other associated groups to the
confluence area. From here also the people migrated to Ebira opete and the Okehi hills.
Several reasons were given for this migration. They were succession disputes, outbreak of epidemics,
and flight from punishment which the people considered as unjustified and oppressive.
There is yet another period of Ebira historical development. This began with their migration across
the Niger at Itobe to the right bank of the Niger around the present location of Ajoakuta. This place
was known as Ebira opete.
The Ebira had to move further from the Igala territory for obvious reasons of succession. It was a
common practice in the royal circle of Idah that the losing side in succession dispute was always
obliged by tradition to move out of the capital enmasse to the inland and sometime beyond the
boundaries of the Kingdom (in this case, the Ebira belonged to the losing side and so had to move).
According to Ozigi (2004) the dominant theme in the struggle of the Ebira opete settlers was to
secure political independence of Attah in Idah. So, it was their desire to be rid of Idah’s political
influence. This forced the people to begin gradual westward. Some settled in Okehi and Upai hills
and others in Egarra (Etuno) area. From Opete the Ebira moved gradually in families, lineages and
clans to the hills of Okehi, Upai and Eikaoku, a compact area chosen for security purposes.
Political organization of the people in their new area reflected the settlement patterns based on
family lineage and clan group conducted its affairs as a semi autonomous entity. In each clan group,
lineages often acted independently. The leaders of these clan groups never failed to strengthen their
political authority through religious sanctions ordained by the ancestors. Institutions of ancestral
cults featured spirits like “Eku oba”, “Eku echichi”, akatapa’, and “Eku irahu”, that gave political
potency to their religious sanctions.
By mid 19th century, the Ebira had settled permanently in their present locations and lived in the
district founded by the ancestors. Various settlements were founded by the Ebira children like Okovi,
Agada, Eika, Adavi, Ihima and Eganyi. These settlements were named after them.
The main clans and sub clans in Ebira settlements were as follows:
Okovi (Asuwe, Adobe, Ehebe, Omavi, Ure and Omoye as sub clans)
Agada (Akuta, Avi, Ogu, Esusu, and Ohimoroko as sub clans)
Eika (Ihiaga, Iyewe, Avasa, Eyire, Epoto, Anchi, Iheme, Agiri, Ubobo, Uhuodo and Ogu as
sub clans)
Adavi (Aniku, Uhami, Uka, Upopo uvete as sub clans)
Ihima (Emani, Ure, Ohueta, Odumi, Ohionwa and oha as sub clans)
Eganyi (Eheda, Onoko, Esugu, Ogodo, Onogu, Ede and Ogu as sub clans)
These clans were very important in the socio–political life of the Ebira people. They were the basis
of authority and social relations in Ebira traditional community.
By the mid 19th century, about the 1860’s the Jihadists invaded the Ebira settlement and distorted
their socio–political organization. The Jihadists, under the leadership of Madaba from Bida, first
incursed into the Okene area by way of raiding. For the first time, the Ebira were faced with
formidable and a united force under a purposeful and dynamic leadership that could challenge these
Jihadists. These leadership traits were found in Ohindase Ukpai and he did put very strong resistance
in this direction.
In the second incursion, which came about the 1870’s, was a combined force of Bida, Ilorin and
Ibadan under Nupe leadership. With a determined and united Ebira under the Leadership of
Ohindase Avogude, the Ebira resisted once again. It is quite impressive to note that of these
Jihadists’ incursions in Ebira was successful. It is also noteworthy that these incursions had set the
people on the way to central Leadership.
Under colonial rule, the people of Ebira lost their sovereign right. The existing structures were
dismantled and replaced with new ones. There was imposition of colonial agents through whom the
colonialist communicated with the people. There was the imposition of poll tax (Ekehi irehi or house
money), there was forced labour to construct rail lines, road network, etc.
The people resisted patriotically colonial imposition in various ways. Ibrahim (1985) identified that
there were military resistance against the colonialists in such places like Ikuehi, Kuroko and Okene.
These various oppositions to colonial imposition led to the Oyibo Arimo crisis of 1924 and 1926. It
was these series of crisis that culminated into the formation of Igbira Tribal Union (ITU) that
constituted a major political force in the post independent era.
When the British invaded and conquered Ebiraland at the beginning of the century. The people found
a confederation of five-clan groups (they are Eika, Okehi, Adavi, Okengwe, and Ihima) each
operating a devine form of government as established by Ododo of Okehi and Obaji of Eika (the two
greatest heroes of Ebiraland).
Following a breakdown of traditional law and order as a result of wars, migration, famine etc the two
heroes enthroned cult of eldership, resuscitated the masquerade cult and established iragba and the
masquerade as the institution of government and instrument of discipline respectively. Ododo and
Obaji also established a devine form of chieftaincy. The installation of the Chief priest was linked
with the Iragba and the priest elect would pass through a ceremony of death and masquerades and
was finally installed by the Ekuoba.
Each clan group in Ebiarland was politically autonomous with its clan’s chief priest rotating among
the clans in order of seniority. This was the situation until the invasion of the Ajinomoh in the
second half of the 19th century. As from 1900 the British took over Ebiraland, created Kabba
Division and appointed Owudah Adidi as agent in 1902 Omadivi took refuge in the house of
Owudah Adidi at Obangede. Omadivi was a widely traveled man. He appreciated the white man’s
power and motive for invading Ebiraland. He quickly allied with them. Omadivi had wielded much
power around himself and events worked in his favour when in 1904 he was installed the chief of
Ebiraland after the Major Marsh expedition which sacked Okene.
In 1917, Omadivi died as the District Head of Ebiraland and the stage was set for the struggle for his
position. Among the contenders for this position were Ohindase Arudi Adano, Ibrahim Chogudo
Onoruoiza and Ozigizigi of Obehira.
Ibrahim Onoruoiza won the contest at the youthful age of 17 amidst bitter opposition. The credentials
that won him this position included high level of intelligence, brilliant and efficient performance as
white man’s tax assessment scribe and messenger. Ibrahim immediately commenced his activities to
open up roads to Ajaokuta and Lokoja for trading activities. Fascinated by the work 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 environment influenced not only the land
tenure system but also agriculture practices which in fact were the main
determinant of the people’s economy. Agricultural production was geared
towards both domestic consumption and exchange.Almost every household,
which was the basic unit of production, wasinvolved in farming. Over
time the people, through production efficiency, division of labour and
specialization, took advantage of both internal and external economies
of scale. By early 19th century,realising its potentialities, the
Okengwe district specialised in the production of beniseed which it
traded and exchanged with the groundnuts in the production of which
Adavi clan-groups and communities in the immediate north of the land had
also become specialised (Okene 1995:79-84). Apart from fishing and
hunting, which complemented farming, the Ebira economy also to some
extent depended on local industries and craft production like palm oil,
animal husbandry, iron technology and blacksmithing, textiles dyeing,
wood carving and basket, mat and raffia weaving. Because of its unique
nature, the textiles industry requires a brief discussion. Cotton, the
main raw material of the industry, is a crop of antiquity with the
Ebira. The Ebira had migrated with the crop and with the knowledge of
its production to their present location, the soil of which was
fortunately very favourable for its commercial cultivation. An
exclusively female preserve, the distinct technique employed by the
Ebira textiles producers was vertically mounted single loom system,
locally called
Oguntoro.
According toBrown, Ralph Willis, Picton and Mack, (Brown 1970:60; Willis
1972:51; Picton & Mack 1979:17,77,80,82)the Ebira cloth weaving had
undergone series of styles, patterning and specailization that made it
excellent and one of the best in the Western Sudan before the advent of
the British rule. In the same vein, Henry Barth noted in 1851 that Ebira
Woven cloth favourably rivaled those of other areas in terms of
pattern, colour, decoration and texture. Barth did observe the
superiority of the Ebira Woven cloth compare to other regions in the
Kurmi International Market, Kano when he visited the City during the
same period (Barth 1990:511)
Political organization
Generally speaking, the settlement pattern of the Ebira in their present
location was largely determined by the topography of the area and their
migrational groupings. They settled in highly knitted related families,
kindreds, clans and clan-groups on several hills tops which include
Eikoku Okengwe, Okehi, Ukpai and Okerekere. The socio-political
institutions which became consolidated over time were primarily geared
towards the maintenance of discipline, social harmony and peace which
were essential ingredients for social relations and economic progress
within and without Ebira ecological zone.
The basis of political organisations of the Ebira started from the
family. As the smallest unit, the family consisted of the father,
wives,children and grand children. The unit lives in a specially
designed Ohuoje (compound), while the Ovovu (outer compound), was the exclusive use of
other people under the custody of the family. These include the family
slaves, war or famine refugees on asylum and family labourers. The
oldest surviving male was the head of the family. He personified the
cultural, clannish and economic heritages as the respresentative of the
ancestors in the family.Several families who believed they were
patrilineally related by blood formed the next political unit of
lineage, abara. The head was the oldest surviving male of the lineage.
Though, his decision was not final as he had to consult with the heads
of the families that made up the lineage, the chief had prerogative
power over the economic activities of the lineage. The lineage land and
relics were vested on him and the sylvan produce of the lineage were
gathered in his palace annually for distribution to the various member
families based on the ancestral law of age grade. Several lineages have
survived to the present. These include Etumi, Avi, Adovosi, Egiri and
Ogagu.The clan was the next political unit of the Ebira of this study.
Though third in the strata, the clan was the main and most sensitive of
all the political units. Each clan had both a prefix in its name of
either Ozi- (i.e. children of) or Ani- (i.e the people of) and a totemic
symbol indicating either a sacred object or an animal attached to their
clan name. For example, Eziehimozoko, a clan in Okengwe district had an
additional eulogy of eziede, “ children of crayfish”, attached to
their clan name. In the past, a clan name and a totemic eulogy served as
identification marks for the various migrational groups or parties. The
head of each of the clans, many of which have also survived to the
present, was the oldest surviving male. His power was nominal, as
he administered through consultation. Nevertheless, he was the
representative of the ancestors in the clan. He therefore executed
sanctions and 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 among the Ebira was the clan-group
locally called Ekura. About six of such clan-groups survive to the
present. They are Okengwe, Okehi, Adavi, Eika, Ihima, and Eganyi. Though
each was self autonomous, they however related on issues of common
concern. The head of each was priest-chief, Ohinoyi-ete.
Ebira women
Each group was made up of several clans believed they had distant
patrilineal blood tie. For instance, the Okengwe group comprised of
Akuta, Ehimozoko, Avi, Esusu, Ogu, Asuwe, Omoye, Omavi, Eire and Adobe.
The chief-priest consulted the heads of the clans on any serious matter
affecting the group. In addition, he administered justice in conjunction
with his deputy, Ohireba, and the council of elders of the
group.Despite the obvious limitation to his authority, the priest-chief
was the highest spiritual and socio-political head of the clan-group. He
was believed to have a daily communication with the ancestors. He
ministered to, and indeed mustered the earth shrine to solicit for
fertility, adequate rainfall and good harvest. He exercised sanctions
and ensure control, discipline, and compliance with the societal norms
and rules. He was vested with the interpretation of the ancient
ancestral laws through divination, sacrifices and indeed long
experience. Through these, the six priest-chiefs in close
cooperation,consultation and communion with one another were able to
administer justice and maintain the society of Ebira in relative social
harmony up till the eve of the British invasion in 1903.
Religious belief
Ebira acknowledge the existence of God with utmost reverence. The innate
belief of the people places Him, "Ohomorihi" (Supreme Being), first
before any other thing. These claim clearly manifest in the various
attributes accorded Supreme God by the people. Ohomorihi means creator
of rain. In most cultures and even sciences, the essence of living and
life is tied to water. Earthly fertility is predicated on water, human
conception and delivery is also located in watery substances. All source
of life can be traced to water.
In Ebira religious belief, Ohomorihi is the source and controller of
this water from which all these beings are sourced because Orihi is rain
and is produced from the divine center (Ohomo). This belief establish
the absolute supremacy of God Almighty over all living and non-living
beings, materials and spiritual matters.
Other names and attributes of Ohomorihi includes "adayi ebeba anayin
abayi" (Our father above 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 silent arbiter, unpredictable dispenser of justice),
"Ovaraka huduma" (whose stair roars like thunder), "Oku`za ohuru, Oku`za
atito" (adorns one with gunpowder and soil with ashes), "Ogodo godo
onuva`za eme tu" (so far removed from physical touch), "Odu ajini osi
ihuo teyi" (inflict pains today and inject gains tomorrow, create sorrow
today and restore joy tomorrow); oda yoza ri odoza here (feeds you and
drains you). from these names one can understand why He is the first
point of reference in all matters- secular, spiritual or ritual.
Ebira people know that man sins and therefore cannot reach God
(Ohomorihi) direct so they play through Ete (Mother Earth). deities or
lesser gods known as Ori and Ohiku (ancestors).
Ete occupies a vital position in Ebira cosmology. It is a force of
balance considered next to God (Ohomorihi) because whatever goes up must
come down to earth. It is on earth that human`s life is both sustained
and buried, "a spiritual entity from which all life derives," (Aniako
1980, p. 35-36), Thus, when a child at play eats sand, as it is often
the case in African traditional settings, it is seen as the ritual
process of reconnecting back to earth, first initiated through the
burial of the placenta of the child at birth. man lives through
cultivation of food crops and exploitation of crust of ornamental riches
buried in within the earth. It also serves as man`s final resting place
at death. Ete thus has dual essence of fortune and misfortune
commission and reversion. Ete is also a force of equipoise between man
and Ebira cosmology which is concretized by the balance between mother
Earth and patriarchal dominance of man even in ancestral world. Women
(Mother earth) are alternative force that checks the excesses of man
evil tendencies. The overriding importance of Ete as the centre of
universe is physically expressed at the centre of every traditional
Ebira home as Eteohuje (centre of the compound). It is at this centre
the that ancestral sacrifice and rituals are held.
God created Ori ( spirit being or nature spirit) as the intercessor
between man and Himself. Ori is actually worshipped and celebrated in
two towns of Ihima and Eganyi in Ebiraland probably because of its
intervention to avert serious calamities in these two towns according to
Ebira mythology. It came to cleanse these two 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" probably because of
its intercessory nature between the people and the higher order.
The other spirit that Ebira people relates to is the Ancestral Spirit (Eku), an embodiment of dead ancestors, ohiku.
Cultural Festivals (Eche-Ozi Ete)
The Ebiras have several annual cultural festivals. Three of the most prominent ones are 'Echane', 'Eche Ori' and 'Ekuechi'.
Eche-Ane
This is an annual masquerade festival celebrated in rotation from one
district to the other in Ebiraland (between April–June). In the past, it
was only during the period of the festival that betrothed girls were
given away in marriage 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 and received gifts in
return. It is regrettable that this very popular and interesting
festival has been bastardized and now a source of constant breach of
peace.
Eche-Ori
'Eche Ori' is a new yam festival celebrated only in two districts in
Ebiraland. These are Ihima and Eganyi. During the festival, traditional
worshippers make sacrifices in the secret groove of 'Ori' (deity) high
up in the mountain to show gratitude for its protection and provision of
bounteous harvest. The worshipers carry long canes with which they whip
one another in turns without anyone exhibiting any sign of pain. This
is a mark of strength or manhood. Another important attraction of the
festival is the delightful 'Echori' music in which female singers
feature prominently. Only after this festival can one eat or sell new
yams in the market as it is a taboo to do so before the festival in
Ihima and Eganyi.
Ekuechi (traditional masquerade)
This is a night masquerade festival which marks the end of the Ebira
calendar year and the beginning of a new one. Ododo is popularly
acclaimed to be the initiator of this masquerade festival. The 'Akatapa'
masquerade in heralding the beginning of the festival often say "Irayi
ododo osi gu, Irayi akatapa osi gu eeeh! Osa yeeeh!" which means "the
year of the Ododo has ended; the year of Akatapa has ended. Here is
another year". The festival begins with a festival eve in which folk
singers (ome ikede) perform to the delight of both men and women. The
following day, the real festival in which masquerades sing and dance to
entertain people from dusk to dawn takes place. It is restricted to men
only so all women stay indoors throughout the duration of the festival.
All dead relatives are believed to return to an earth on a visit this
night, so, women prepare delicious 'Apapa' (bean read) and he-goat meat
for the visitors. The women also, at times, leave monetary gifts with
the men for the visiting dead relatives. Trust men, the meals and gifts
are properly and neatly delivered to the beneficiaries who only the men
have the privilege of seeing and interacting with, that night
Source:
http://www.academia.edu/534317/Colonial_Conquest_and_Resistance_The_Case_of_Ebiraland_1886-1917_AD
