About Us

Ijaw means truth. This name was given to them by their adjacent tribes because of the prestige they had in the matter of truthfulness and honesty at that time. For this reason, in ancient times the most important cases of the neighbouring tribes were always brought to and tried by Ijaw men.

The Ijaw man prefers justice to riches, therefore the word “bribery” was very little known amongst the Ijaws. Truth is still the characteristic of every true Ijaw man but one must undoubtedly admit that western civilization has greatly tampered with his great virtue. The word “Ijaw” could be used in two distinct senses, one referring to Ijaw country proper while the other referring to all the coast towns on the Niger Delta area. This word is sometimes spelt “Ijo” or “Ijoh”, but the popular or official spelling is “Ijaw”.

Origin

Ijaw is one of the first tribes that entered Nigeria afterwards other tribes invaded them and they were driven South-wards and settled somewhere near Ado (Benin City). They were invaded by the Benin’s and Jekris respectively and were forced to leave that area to seek for their livelihood else where. This brought them to the country where they live now. Some of the discontented families from Benin City joined them when they were leaving that area. This is the generally accepted version.

Occupation

The occupation vary but the chief one in fishing. There are no actual lands with the exception of the very narrow, sandy tract of land on the Atlantic Ocean. All the other places are adjacent to the mangrove swamps. For this reason farming is an impossibility in this area. The people in this area lived more on the farinas than on any other food. There are no good wells, and on account of this many people suffer from guinea-worn from time to time.

The towns and villages on the Niger proper have farming as their chief industry. They grow yams, cassava, plantains, groundnuts, corn and beans. The seedlings are planted in January and February, and are harvested in June and July, with the exception of plantain which usually takes a longer time. There is a tropical forest in this area where trees like mahogany, Iorko, Iron wood and oil palms grow. The Ijaws are very industrous and this enables them to be richer and more prosperous than others.

The chief occupation of the women in the locality of the mangrove swamps are; fishing and salt making. Those living in the tropical forest are farmers and traders. The men are developing greatly in many ways as far as trading is concerned.

Customs & Traditions

Marriage

There are various forms of marriage which are in vogue in the Ijaw country, they are :

Bere Or Big Dowry System: This is the most valuable system of marriage recognized in the country. It is the system by big dowry or otherwise known as the legitimate system of marriage. The dowry payable is usually from ₤50 to ₤60 according to the quality of the party in this case the father has the entire ownership of all the issues or children. The mother has no voice over them at all.
Opuikia Or Small Dowry System: This is known as the illegitimate system of marriage recognized in the country. The dowry payable is from ₤10 to ₤15 according to the quality of the party. In this case the father has no claim to any of the children. They all belong to the mother.
Kalaikia Or Concubinage System: In this system the husband would only claim the sons and the wife would claim the daughters. The dowry payable in usually from ₤13 to ₤15 according to the position of the party. In each case of the above if the woman wants to leave the husband she is bound to refund every penny of the dowry. There in another form of marriage is recognized on this wise-a father who find, himself to be in great need will approach another person to render him assistance in lieu of him daughter who will be given him in marriage. In this case if they get any issue the father can cliam only the eldest son and must leave the rest to the mother.
Eredie Or The Echange System: In this case girls are given in exchange for marriage, and both of them are regarded as women married by big dowry, and all issues are regarded in that way.
Pai Or Pawn System: In this case a girl maybe pawned to someone and if they get any children during this period, the husband has the power to claim all the children in accordance with country customs and he will be the owner of them all, even if the woman should be redeemed by her people. In this form of marriage there are conditions laid down for the benefit of the woman to go away free, and the money that has been paid on her head will not be refunded.

Barren Husband

Just after marriage, and if the man does not get any child with his wife till 3 to 5 years, the woman is at liberty to go away free from the husband. But if at all the husband marries another woman and he is fortunate to get any child, he will then claim all what he spent on the first woman and all should be paid to him. She is unfortunate in this case.

Death & Burial

The form of burial of the dead varies slightly in the clans there are five ways of burying the dead and they are buried according to the nature of the deceased.

A leper, a wizard or a witch, a man who chief of small pox, and a man who committed suicide will not be buried but should be thrown into a river.
A man who died of sores, a man who died without an issue and a man who died of dropsy should not be buried in coffins.
A man who died in war should be buried by woman. It is believed that those who bury the dead will suffer the same king of death, and as women do not go to war they under take the burial of such people. If a woman dies under pregnancy, she will be put in broken canoe and will be taken out to the main steam by old women and the canoe will be made to capsize and then the body will keep on drifting on the river.
Those who receive the most notable burial in the Ijaw country are the Juju priests and those who dared to kill people of non-Ijaw blood in war or in secret under cold blood. These people actually received extra ordinary burial in the country. Some of these custom now belong to the past.

Mourners

The form of mourning differs greatly in the clans. No definite system is land down. However the following points are observed in some of the clans. At the death of the husband, the wife will remove all the ornaments on her body such as beads, rings, etc. her hair will be loosed if it was plaited before the death of the husband. She is not allowed to sit on a chair but should always sit on the floor. She will not sleep on good mats but always on tattered ones. On the third day her head will be slaved. She will be confined to the house. If she walks out during the day time her face must be covered with a veil.

A woman married under big dowry will use her left hand in eating during the three consecutive days, but those who are not married under small dowry use their right hands as usual while eating. No definite period is set down for mourning the dead. In some cases it depends on the love the wife has for the husband. The form of mourning for the juju priests in the Ijaw clans is very terrible and no real account could be given about it.

Native Customs

The following customs are always observed in the Ijaw country and vary greatly in their usuage :

Salutation: Salutations vary according to the bonus of the day and the places of abode. In meeting a person in the morning one says “ Iseritou wa a” meaning “Have you waked up” and the party will answer “E – E”. If a person journeys to another compound he will be saluted in this way “Bo-o bo maa” meaning “Do you come and the party will answer “E – E.” the form of salutation used by those who are living on the River nun is “Nun” singular and “Onoa” plural and the answer for both cases is “Eya-a”. But the towns on the Niger instead of saying “Non” say “Do-o” singular and “Ado-o” plural and the answer for both cases in “Iya-a” or “E – E”. apart from these ways there is one interesting and honourable may of passing salutations between seniors and juniors. A young man in meeting an elderly man will always bow or kneel down and will say “U koitou wo” or “Ukoinimiyo” and the answer will be “Seri” or “Serite” meaning “Get up”
Wrestling: The Ijaws are the best wrestlers in Nigeria, they have their wrestling period from May to October every year and it is an interesting physical exercise among the Ijaws.
Slaves : In the Ijaw country a slave is disallowed to marry a free born woman. But the free born man has the right to marry a slave or the girls born by slaves. The slaves at death are buried in separate cemeteries and always have a very poor burial. A slave who does not have money to marry a woman by big dowry must remain a bachelor all his life. It is a difficult problem to solve amongst the Ijaws as to whether responsible posts should be given to slave, it is character that matters aster all in this respect. History and personal experience could prove that some of the prominent leaders who did their best in delivering and saving their clans and country were once ranked as slavers. Many of them because of their ability and character are still adored and honoured as heroes of the country for this reason the sister countries in the Delta area used to give every privilege and facility to slaves. Slaves are regarded as legal or legitimate property in the Ijaw country and have no power of their own. Almost in every case it can be proved that the slaves are not responsible for their being slaves, for they are real sons and daughters of very noble people of other countries, who here kidnapped in their infancy and sold as slaves.
Pawning: There are various ways of pledging things in the Ijaw country -:
- Lands - Lands in certain parts of the country especially in the upper Ijaw are all common lands. Therefore, it is not possible for one person alone to pledge a piece of land to another person unless it is unanimously agreed by the whole community. But in some parts, lands are owned by individuals, and in this case the owners have got the right to pledge them to anyone at their discretion. But if the man has not tilled the land and the owner wants to redeem it he will not b allowed to till before receiving the amount. And where it is already cultivated he must be allowed to finish reaping his crops and should not only be allowed again to plant new crops.
- Property - If a property is panned to anyone, and if even it is broken or tattered, so long as part of if could be produced, the party must refund the amoung in full or it could be claimed as a debt after wards.
- Coco-nuts - If a coco-nut palm is pledged to anyone, and if the owner wanted to redeem it, the person should be allowed to procure all the fish in the pond of that year before receiving the amount from the party.

Myths & Fables

Ijaw Fables

Once upon a time the creator convened a meeting of all the beasts and informed them that he has got some work for them to do, and that they should share it among themselves. It was afterwards shared in such a way that some would take an hour, some about two hours, some about a day, some about two days or more, some about a week, some about two weeks or more, some about a month, some about two months or more to complete the work. Each of them made its own choice. But there was a very large portion of the work which would take many years to finish, and this was taken by the elephant. It really took him many years to finish it. For this reason, the creator made the elephant to be the largest of all the animals. Formally it was not so large as it is now.

The Civil War Among The Beasts

Once upon a time there broke out a civil war among the beasts of the field. It was a terrible war indeed. During the ware, one side on hearing that the mosquito could fight and that he was also a champion was obliged to invites him to assist them in the war and agreed that he should be compensated . one day Eguama who was late in going to the Mar wa, ogbliged to ask hour the war was faring, and he was told that the nor was desperate and disappointing too that day, and the enemies has also stabeed the mosquito’s high with a spear and he could no longer fight. Eguama on hearing their sad event was compelled to have his ears corked and because deaf from that day forward.

Why The He-goat Smells

One upon a time the he-goat was passing along a street and he smelt the scent of a well prepared soup. He then stopped to find out where the scent was. He was fortunately led by the smell of the soup to the particular house. The cook being a very careful man has put the pot on a high shelf. The he-goat entered to house and tried to stretch himself to get hold of the soup pot but he could not. All last he decided to jumped the soup pot poured on him very unfortunately and soaked him. That is why there is always a bad odour bout a he-goat.

Worship & Religon

Christianity in the Ijaw Nation

In the year 1904 the Rev. H. Proctor having heard of the Ijaw tribe took messrs D. C. Spiff, D. O. Ockiya now Rev. D. O. Ockiya, late Rev. Mark Lele and same up to the num branch of the Niger and passé along to the Niger. Itself and went up as far as Burutu. In that year they has open are services in various towns. Some of the town refused to accept the Gospel message, but at Kaiama the family of Amaran agreed to accept it with a unanimous mind. In this way the Gospel message was spread over the Ijaw country. The real mission work started in the year 1906. Mr. Proctor laboured all he could for many years for the good of the Ijaw tribe. In memory of his labours a Central School has been built at Kaima where he first started the mission work. It is now one of the very promising. Schools in the Niger Diocese. In the year 1926, the upper Ijaw was brought under the Delta pastorate, but the people made very strong objection. The Late Rev. Lele who was then catechist in charge of the station used his influence but yet the people seemed not to see their way clear to embrace the word of both with a prepare heard and mind.

In the year 1926 late Bishop A. W. Howells D. D. also visited the Kaiama station. He had a meeting with the people and after a lengthy discussion the people then agreed to his request and the Ijaw station were grouped together under an “Ijaw Annexe”. The lower Ijaw on leaving that Christianity has spread wide in the upper Ijaw also made up their minds to accept teachers oonsequently, the Rev. S. S. Williamsn came up to Ekowe and opened a station. Rev. M. I. C. Ikalamo, now Rev. J. C. Ikalamo was the first agent stationed as Ekowe in the year 1911. and from Ekowe the gospel was spread over to the other town in the lower Ijaw. These two division (upper and lower) (Ijaws) were amalgamated in the year 1932 under the Rev. G. I. Amangala who became the suspending Pastor. This amalgamation was really as inspiration to the Ijaw area. At present there are two other central schools which are at Ekowe and Amassoma.

Brief account of some objects including some of the leading Jujus (Idols)the pagans swear by in political matters.

A Strange Tree In The Ijaw Country - This tree could be seen behind korokorosei about wo miles away from the town. The spot where the tree is, was an old market belonging to Korokorosei and Azuzuama. The story of the tree runs thus. A certain Korokorosei man visited Benin area, and he saw a bee and he admired the hugeness of the tree, and took away its seed. When he came home in memory of his visit to Benin, he sowed this seed in the said market at Korokorosei. People believed that it is one of the tallest trees in the Ijaw country and it is the only tree of its kind.

The Largest Pond In The Ijaw Country - This can be seen behind Osiama one and a half miles array from the town. Its with is about a mile and its length a little over a mile. Part of this pound is deeper than even the deepest creeks in the Ijaw country. It is a queer piece of water. The natives call it Adegbe .

The Largest Market In The Ijaw Country - is that of patani, they have the market after every twelve days.

Names of Juju / Idols

Kolokuma Egbesu – This is venerated in the Kolokuma clan.
Opugula of Ikibiri - This is venerated in the Ekpetiama clan and it is also sworn by some heathen of the neighbouring clans when any property is stolen.
Ekine of Seibiri - This is venerated by Bomu Clan. it is also sworn and veneration by some reighbouring districts.
Awere of Kolokuma - This juju is venerated by many other villages. It is also venerated and sworn by the neighouring districts.
Adegbe of Amassoma And Eremuta of Utuan - These are been sworn and venerated by the Ogbion Clan.
Benikurukuru of Odoni is being venerated by many of the western Ijaws.
Benikurukuru of Opokuma is being venerated by Opokuma and other kolokuma people.
Dirimagbia of Mein Clan - It is at Ugebiri and being veneration by all Mein clan. there is another juju they usually worship at Ugebiri known as illiafere. People often swear to them.
Idisibeowei of Ikibiri - This is being venerate by the people of Oporoma clan.
Kana of Adegbabiri of Patani - This is venerated more in the Kabowei clan.
Agadagba of Agoloma - This is venerated by Kumbo clan.
Trakiri of Egbesu - It is almost opposite to Oruwoa village venerated by all Trakiri clan.
Batagbodogbodo of Azututu - This is venerated by Iduini clan.
Egbedubowei of Tubuegbe - This is venerated by Tuama clan.
Odele of Ayakoroama - This is venerated by all the neighbouring villages on the Niger.

In some clans, the Iguama is regarded as a totem and killing it is a great officen to the heather.

Ancestral Worship In The Ijaw Country

The pagans believe in the spiritual survival of every dead person. They do not believe in the bodily resurrection and so the idea of future judgement in entirely absent from their thoughts. According to Ijaw beliefs the dead are divided into two classes; those who live to see the children of their grandsons or grand daughters, from the first division. These spirits protect, so they believe, their people from evil. These spirits are conscious of their people and are interested in their affairs if a pagan woman uses certain words of contempt to her husband, she is obliged to go one day with some gifts to the senor man of the family or quarter in order to appease the dead. If a woman commits adultery, she must make an open confession before the elders in an appointed place where drinks and other offering are given to the ancestors.

There are different names for this. In upper Ijaw it is known as “Kiriyou”. When there is any big trouble or serious sickness in a family, the ancestors are consulted. The ancestors communicate to them in a secret way the cause of the problem or sickness. Therefore this class of the ead is highly venerated.

The second division is those who die before the prime of their life. There are reckoned bad spirits who have no interest in the affairs of men. Whenever they come into contact with men, the effect must be evil. Therefore, they are not venerated as the first class are. Premature death is regarded as a misfortune and is always attributed to some secret offence.

Kingdoms

The Ogboin Kingdom

Oral tradition has it that the name of the founder of Ogbion Kingdom is Akama. He was one of the sone of Izon (Ijaw). History has it that the Ogbion was in the company of his father on a search mission when at Agadagbabou, he decided to leave his father and the entourage to start a new life. He to his father Ijaw that he went to stand on his own. As a result of his decision, he gathered his family and left for an unknown destination after receiving his blessings of his father Ijaw.

He journeyed through many areas and finally settled at the bank of a big lake at Orubiriobabou after discovering the forest to be quiet and beautiful flowers and full of food stuffs growing from the ground, fishes and animals. It was at Orubiriobabou that he Akama finally settled, built his house and kept his garden decorated with flowers and coconut trees. He also stood his juju/god under a big bush mango tree. The meaning of mango tree in Ijaw dialect means Ogbointen and Ogboin means mango. The name Ogboin is title of Akama the founder of Ogboin.

However Ogboin became the name of the god of Akama. He has five sons, three of which are the founders of towns that made up the Ogbion kingdom. The names of three sons and the towns founded by them are as follows :

Akama (jr) - Founder of Otuan
Oboro - Found of Amassoma
Epai - Founder of Amatolo town

All the five sons were living with the father Akama until a dispute separated them. The father asked the five sons to go and kill a an animal known as WAAN (HARB) for him to use as sacrifice to his god. All of them went to the bush in search for the animal, Hare. It was one of the younger son by name Ogbono that killed the animal, and brought it to his father Akama. Akama did not wait for his elder son to come before he sacrificed it to his god and use the rest to prepare food and gave the food to his children. All the children were present with exception of the first son for the meal. When the oldest son arrived he was told of what happened and his father gave order to carry out the share of the Akama (jr) food, drinks to him, when they brought him the food, the head of the Hare was not found.

As the eldest son of his father, it was his right to eat the head of the animal. Traditionally in Ogboin kingdom. It is the eldest son of both the father and mother that eats the head of animal that is killed and use to prepare food. The eldest son then asked of the head of the meat but his father could not give account of it again. It was a terrible matter. Thereafter, he grew annoyed and caused misunderstanding with his father. He spoke unpleasant words to his father as a result. The father then looked for the head of the Hare but it was nowhere to be found. It was due to this misunderstanding that made the eldest son, Akama (jr) to take a decision to pack away from the fathers garden and began on his own. He said that his father did not love him other wise he would have sacrificed the animal in his presence. This the rest children followed up too, when their most elder brother had made his intention known. They now left eh father and each went his owns way to found their own town and village.

The occupation of the people of Ogboin Kingdom in ancient time were fishing, animal hunting, palm cutting. Prior to the coming of the white-men, these were their occupation. During the colonial period, the Ogboin’s did palm oil business or trade with the British. Christianity is one of the religions of the people today but when it was introduced at first, it was rejected out-rightly. But gradually the teaching of Christianity started making a lot of converts.

Culture

The people of Ogboin Kingdom believes that God is the creator of the heaven and earth, but there are other smaller gods which he uses to run the day to day activities of the earth.
The name of the creator is Oyein.
here also have firm belief about the water spirits and bush spirits

They belief in their existence and powers over some happiness in the clan. They have Bekena-owei. It is believed that this water spirit brings riches to the people of the clan for this reason, he is worshiped all the time. Benikinemu is yet another water spirit that is worshiped in the clan by it adherents. For instance if somebody steal your money, all that is needed is to look for a coin, go to the river, all the name Benikinemu and swear, after a couple of days or there about, Oral tradition has is that the thief will either confess or die. The existence of Bush spirits are guarding the entire clan from any external attack. The Chief bush spirit of them all is Adegbe. It is believed to have control over all the other spirits in the clan. the Priest of Adegbe is the Priest of all priest and he is called “ODOU” meaning our father. Oral traditions has it that Benikurukuru, Osuo-owei, Adiba, Oweitaragba, Agbe etc are all bush spirits that are worshiped by different Priests and their main duties is to protect the people of the kingdom.

The entire kingdom is a whole unit does not have festival but Amassoma, one of the towns of the kingdom has a major festival that has attracted a lot of attention both locally and internationally. The name of the festival is Amassoma Seigbein Fishing & Feasting Festival. The meaning of Seigbein is “Throne away evil”. The origin and development of Amassoma Seigbein can be traced to Oboro the founder of Amassoma. After his death, that attracted physical condolences, the community was influenced to contribute into a common treasury so as to take care of visitors and sympathizers. Coincidentally, it was a period of harvesting new yam. Thus women donated baskets of yam while the men donated palm oil. Fish was need for the diet to be complete. As a result men and women of the community decided and went for a successful fishing expedition at “Oubulu” a long narrow lake located at southeast of Amassoma. The situation culminated into a colourful feasting ceremonies.

A second fishing expedition was carried out in honour of Oboro in a wonderful second burial without a common treasury. Owing to its success, the people believed the spirit of Oboro and Oyein (literally our Mother-God the creator) blesses their harvests. Thus the practice of animal fishing expedition and feasting was established. Further, the festive period also coincided with a period of purification, a period of nesting after intensive farm work, a period of forgiveness and a period of marry making.

As a result of certain physical and socio-economic factors affecting fishing expedition in the Oubulu, the festival site was relocated to the present lake called Ogugubulu (creek) directly opposite the community. The Ogugubulu including its inlet and outlet area is usually reserved for a reasonable period with community restrictive laws. This prevents people from tempering with it. A date is fixed or set aside for the festival after traditional rituals. On the day of the festival, either ends or outlets of the Ogugubulu are blocked with mats weaved or made of bamboo and raffia. Every interested member of the community, residents or visitors alike prepares, their fishing gears and get set in their canoes at the community, ready to take-off to cross in a very colourful competitive race to the lake. A first canon shot signals the take-off. Thereafter participants take positions at strategic places in the lake fishing commences with a second canon shot. Other participants as well as observers get into the lake and adjourning island with colourful dancing parades, fanfare and pick nicks.

The festival proper takes place in the months of May to June but mostly in the first week of June and spans for a period of one of two weeks due to its added and colour activities. The festival is usually organized by each compound on rotating basis. Highlights of the festival include fishing, harvesting of new yams, feasting and exchange of gifts and visits other activities which make the festival elaborate include traditional dances such as Egbelegbele, Okesonomo, Agene, Anyanma, Adita, Masquerades, Wrestling, Swimming competition, firm shows and soccer. The last day of celebrations at the festival is rounded up with gun shots by men toward the down stream of the community. Women on the other hand round houses with flames and burning embers of fire thrown into the river at dusk – throwing away evil”.

The people of Ogboin kingdom believed in Yibi (Divinities) meaning to find out what is behind a person’s misfortune. It is also use to know the problems that is affecting kingdom so as to appease the gods.

Duamabou (Afterlife) is yet another religious belief of the Ogboins – Duamabou is a place where any person that dies goes to. When a man dies, after the second day. (in the third day) of his death, all his children, wives and relations below the dead man’s age will have to shave their hair in the name of the dead man, then if it is a woman, the shaving of the hair of her children with exception of her husband will be shaved on the fourth day. It is believed that the dead person will use the hair that his been shaved as money in the other life. So the more the hair’s, the more money that the dead person will have there.

Ancestral spirit is also believed in by the Ogboins. At the end of the year, food is usually prepared. Porridge is prepared and served in seven plates. One plate is usually poured on the ground or kept for the ancestors to come and eat it. This is done to feed the ancestors in the period and to seek their blessings.

Fiyebobebe (Destiny). It is believed that everybody have it won destiny immediately after conception. So anything that happens while one is alive until death, it is believe that it has been destined to happen. The Ogboins also divines to look for some destiny and where it is bad, through one sacrifice or another, this Fiyebobebe can be reversed.

Oral traditions has it that the people of Ogboin Kingdom believed in the traditional system of marriage. The Ogboin’s has three main types of marriage that is still practiced today, they are the Bere system, Ikie system and the Opu-ikie system of marriage.

In Bere system, the wife married with large amount of money of money ranging 50 pounds to 100 pounds in the late 1960s and early 1979s, children born out of this system are the sole hairs, and custodians of any traditional, family or communal properly up till the 1930s, the paternal family gave only children of this category education.

The Ikie system of marriage, a wife is married from the locality where the father does not give out his daughter as in the Bere system. It is difficult in the Ikie system for a father or mother to give our their daughter as a the Bere system unless both or them mutually agree. The maternal uncle of the daughter can give out his sister’s daughter in the Bere system after agreeing with the father. In the 1970s, the Ikie system required about N27.70k (27 naira 70 kobo) with other ceremonies to make the marriage legal. However, the marriage ceremonies are important and the bride price may be paid in installments. Occasionally, only part is paid as people find it difficult to afford. In some cases, children get grown up before dowry is completed. Offspring born out of the Ikie system of marriage were chiefly matrilineal.

In the Opu-Ikie system of marriage, the male offspring belong to the father while the female offspring where matrilineal. The bride price was higher than what it was in the Ikie system but lower than that of the Bere system.

On inheritance, the Ogboin’s have two processes that are involved culturally. The first process is called Tiridu-diye. Few and less important properties of the dead is shared with everybody that id around at that time. The next process is called Waridu-diye. This is sharing of the dead man property’s within the immediate family members alone.

The Ogboin Kingdom

The ogboin’s has a standard traditional government in place that ensure peace and harmony in the kingdom. The various categories of leaders that ensure the smooth running of the kingdom are as follow: The Ibenanaowei, the king of the kingdom. He is the custodian of the culture of the his people. He has authority over all the communities of the kingdom next on the category is the Amanaowei. These are paramount rulers in the various towns the makes up the Kingdom. They are to control their various towns. Each town is divided into quarters and all the quarters are headed by quarter Chiefs called Birinanaowei. The quarters are in turn divided into compounds called Pele. Each compound is headed by a compound Chief who is to control the members and inhabitants of that compound. The Ibenanaowei (King) also have his council of chiefs which is being chained by him. The council of chiefs is the highest decision making body of the kingdom. All this levels of leaders are placed in office of election. Previous king of Ogboin kingdom are as follows :

HRM King Zumotengha Efeke
HRM King Joens Ere
HRM King Oweipa Johns Ere III JP (currently on seat)

The traditions of Ogboin kingdom is been carried down from generation to generation through books that have been written about the people, Oral stories telling.

Before the advert of pharmaceutical medicines, the people of the kingdom treat themselves using various means some of them are through herbs, massaging, when the cause of the aliment if from the spirit world, the traditional native doctors are consulted to know what has gone wrong and appropriate measures are taken to solve the problem, sometimes, sacrifice are made to appease the gods where it was needed.

The people of Ogboin kingdom has some other outstanding cultures that are of great importance today. Some of them are

Tari - Love: The concern that of our fore-fathers had among themselves in ancient times is worthy of emulation the people in those time were very co-operative. Tari is in everwhere. There was few if any form of hatred to anybody within the neighbourhood, it was been taken care by all the people there people assisted each other, whether it is farming, processing of palms and the likes. Unfortunately that zeal of Tari is gradually fading away in today in the kingdom.

Gesiyigba - Truthfulness – was yet another key quality of the people in the past that is gradually fading away. The people of the kingdom where trughful to each other. There did’nt say one thing and do another thing.

Tebeyerimo – Respect for elders: Tebeyerimo was held in high esteem. The elders were look as mini gods because of their experience. The elders words were regarded as the words of wisdom. Everybody in the kingdom had great respect for the elders just as the elders were truthful. The younger ones always look at their elder as decision makers and their decisions were held in high esteem.

Ebadaimenekeme – Hardwork: This was the norm in the people of Ogboin kingdom. Furu (stealing) was abhorred in every aspect in the lives of the people of the kingdom. Everybody that is of age whether male or female are doing one business activities or the other in other to take care of their families. All in the kingdom were hardworking.

The culture of Ogboin kingdom is influencing by certain taboos which are worth mentioning here.

When a married women in cause of looking unexpectedly had a sharp saliva sprint into the food, that food is defiled and no longer given to the husband.

A married woman never serves her husband with a food that she has poured on the ground without the consent of the husband. Tradition has it that the gods of the land afflict such a person when this act is violated. Women under their menstrual period do not harvest pepper, particularly the yellow pepper; if violated, kills or changes the variety.

Local extraction of palm kernel oil within the community is prohibited. It must be taken to the end of the town or behind all the houses in the compound before extracting. In ancient times, Lion (komo-owei) use to come into the town from the forest, thus a concoction was made adding the palm kernel oil and buried in the community to drive the Lions away from the community.

During the Seigben Amassoma fishing and feasting festival, slaughtering of live animals and even buying of the dead bodies are prohibited during this period. It was believed that all ancestors where around for merry making to influence good harvest.

The Bassan Kingdom

Oral tradition have it that Bassan clan like any other Ijaw clan came from the East. But it secondary movement is Ogobiri.

The Secondary Movement
The Bassan clan move together with 2 other clans in the same wave moving down stream of the nun river through the Acade or Osiama creek and entered the new known Apoi creek. The other two clans in wave were the Apoi clan lead by Apoi and the Egbema lead by Egbe and the Bassan clan lead by Ogunu. Entering the Apoi creek, the 1st to settle was Egbe, the leader of the Egbema clan. He settled at the present Ogboinbiri site and later moved in land to settle at Okatiama near the present or in the vicinity of Azagbem lagoons. The lagoons are abundant with fishes and mangrove woods for the preparation of boiling native salt. Ogunu and Apoi moved southwards of that creek. Apoi was the 2nd to settle at the Apoi site. In the Apoi group, there were 5 leaders accounting for 5 compounds. Here Ogunu settled briefly with him. During his stay Ogunu went to explone the down stream and found a suitable place called Orufropa surrounded by three big lagoons namely Okeletobu, Oluotobou and Oputubou which is called Lobia today. The Ogunu father is named Furu and Ogunu designated the name of this settlement to his father Furu. The meaning of Bassan is open place.

The Bassan kingdom though having meaning settlements is one of the rare cases in which there are no coherent traditions or common origin. Each settlement having entered the area from a different ancestral home.

According to one informant, Chief J.T.T. Alamene Koloama is from Ossiama in Oyaikiri kingdom, Furupa in Ogoibiri, Ekeni in the Kalabari, Ezetu in Oporoma, Okparatobuo in Amassoma, Lobia in Okpoma, Ukubie in Itsekiri in Warri, Azozama offshoot of Lobia. The composition of Bassan clan is unigue because of the heterogeneous composition.

The nearest group in the Bassan kingdom is the Tubo union. The Tubo union is described as the towns that eat anything from each other’. The Tubo was a cultural and economic union for peaceful co-existence of the members and exploitation of the resources of the mangrove swamps and creeks. The communities that make up the Tubo are Furupa, Lobia Ukubie and Azuzuama.

In the Tubo Union, when a Chief dies, oral tradition has it that the four communities mourn him for three months. Interestingly, when a Chief dies in Lobia for example, his mourning commences, but if before the three months another Chief dies in and of the Tubo Union, the mourning of the Lobia Chiefs stops for the latter to start which means that it is only one Chief that is mourn at a time. During the burial of Chiefs in the union, there is the proclamation called “Gbako”. There is also the “Yado privilege” among the Tubo union, that is a woman slave bought by any of these four communities has the privilege to abuse anybody in the Tubo. All these four villages has the same mask head excepting Ukubie which plays “Igolo and Ekperekpete” which there inherited from the Itsekiri marriage system.

Colonial Rule

Historically, before the coming of the white man which commences the beginning of colonial rule, the communities was ruled by head priest e.g. Furupa Egbesu, Ekeni, Ezetu Amabicin Ogbolo, Okparatubou Okporafere, Lobia Ogunwafini, Ukubie Agilogilo, Azozama Opuobou etc. The priests of these deities were the head of these communities.

These were assisted by members of the inner circle of deities and chiefs of the families. At the coming of the Europeans, warrants chiefs were elected to rule the kingdom and these chiefs ruled in rotation. E.g King Pubo Igniatabaghe of Azetu, King Beinfe Ogunu the 2n d of Furupa who signed the protectorate agreement with the British in July 1884. king Tukuru Ayoro of Koluama, King Ifeghe Oyibo of Okparatobou, King Adoiye Zala Amila of Ekeni, King Ofoin Olou of Lobia, King Ekene Zala of Azozama.

Apart from the traditional political impact that the coming of the white man brought, the British also affects the kingdom with the business of slave trade and palm oil business.

Culture

Marriage Culture

The Bassan’s have different types of marriage. One of these is the Toiere that is free Bassan man marrying a freer Bassan woman popularly known as the small dowry, the man pays a state amount of money to the girls father and the girl becomes his wife. The children that are derived from this form of marriage don’t inherit it the father neither can the father inherit anything from them. The Toiere issues belongs to the mothers family and there have the right to give them out for marriage.

Another type of marriage is called Fe-ere. When a man buys a slave, the issues are the legal children of the father. There are called the Bra-ereowei children. These children inherit their father completely and there can be inherited to their father. There are the properties of the father.

A man never shares his Fe-ere with another man unless he gives her out. When a man gives out his Fe-ere to another man in the family, the children are free born. But in a situation where a family member comes and have sexual intercourse with the slave wife without the owner permission, the offender have to make a sacrifices to appease the gods. In that sacrifice, he has slaughter a he-goat before the ancestral shrine with a bunch of plantain, a jar of palm wine, native salt, a bottle of palm oil. The woman (slave) have to carry the palm wine on her head with head pad made of thorns with her hair shaved off. She kneels down to present these palm wine and the he-goat before the shine and the worshippers receives the things from her. On her way back, she will be flogged by men standing at strategic places until she rans to her house. This is a ceremonial cleansing called Okotipele. Okotipele ceremony plays a vital role in the family. If the husband sleeps with the defied slave wife without the Okotipele ceremony and dies, he will be buried in the evil forest called Yabou. The man is expected not to eat food from her until cleansing is done.

If the sex result in pregnant, the child is called Ibiodo which is a slave. When two Ibiodo met and have issue, it is called Ibiodo-kunei. If two Ibiodo Kumai have intercourse that results in pregnancy, the child is known as Ikawa. These belong to the house. There don’t go to other family. The man can’t marry since there can’t marry their own sisters whom is free. Also if an uncircumcised man have sex with a free woman, the resulting child is Ibiodo.

A barren woman can buy a slave girl and gives to somebody in the family, the children that comes out belong to the owner of the slave. If the barren woman comes from the Tobuo confederation, the woman can marry anybody from there and have the right to abuse anybody in the confederation circumstances demand for it.

Diepepre-ere is yet another type of marriage. A father of legal child can invite a young man he likes either he is industrious or the young man father is industrious and gives his daughter for him to marry. The children that both couple will have belongs to the father of the girl. The father or the girl can also invite the father another young man and tells him that he want any of his children (boys) to marry his daughters. In this case, the father of the boys will choose which of his sons will marry the girl. The children of this relationship also belongs to the girls father.

A woman can have both legal and illegal children for the same man. If a man who have Bra-ereowei children have money from another man and uses his daughter to pledge, the children she got for the leader belongs to the leader. They are his legal children. But when the debt is redeemed, and the relationship still continues, any child she have after redemption belongs to her father. In extreme cases, the father can give his daughter to the man freely without redeeming the money he took. The material side of a free born girl can do the same.

Burial Culture

If a man or woman dies naturally, after consulting the oracle and is declared free of witchcraft icy, and of killing somebody through diabolical means, that man or woman will have to be buried in or her residence or in a special forest designated for burial of such persons. The death is heralded by shooting of guns. If it a man, immediately after his death, 3 gunshots are shot in the air. If it is a woman, 4 shots.

After the gun shot, the person is bathed and lay him/her in state and the oracle is prepared. The oracle was prepared from boubou leaves. A black tread is tied at the center of the Obebe. Then the people goes to the bush and cut special stake called Ele and with special technique, a coffin is waved out of it. A mangrove root is fixed in a particular angle of the coffin, if not it is incomplete. The dead person will be pieces of clothes as things he/she will use to pass the world of the ferries. Thereafter, the body will be place on the coffin called Ikpataghe and oracle is consulted. The oracle is carried by four men. After the salutation and incantation, the oracle is asked to greet the ancestors.

When the oracle get to the shrine, the spirit of the dead person enters the oracle and the carriers of the oracle will be pushed from one side to the other side, if he is a man, the ladder (oracle) will move right to left signifying that the man is free, immediately guns are fired and normal burial begins. If she is a woman, the oracle moves left to right signifying she is clean. But if the man is a wizard, the ladder is pushed left-right and a woman who is a witch, the ladder goes to the right-left. Any dead person that falls within these category will be thrown into the evil forest and everybody goes to his/her house. Before the coffin is layed to the grave, that is if the dead person is clean, if he is a man, the grave will be shot 3 times but if she is a woman then 4 gunshots will be shot.

Occupation

The Bassan people occupation was/is fishing with different fishing equipments, farming, canoe carving, native salt preparation and palm cutting. With these products, they traded by barter. In early times, they bought slaves with native salts which was in high demand in the Western Delta in the lands of the Urhobos, Itshekiri, Isoko and Benin. The native salt is prepared from the roots and fruits of the mangrove tree with special technique. As the works is very tedious, it made the Bassan to look for other extra hands (men/women) to provide extra labour for the preparation.

Since the Bassan’s also settled around the rain forest area which produce luzerant huge trees which gave rise to preparation of dugged out canoes from these timbers. The canoes were one of the most important means of communication in those days in the area. The bigger canoes were highly demanded in Akassa, Brass new Calaber ports, Bonney, Opobo where there were used as super cargo boats (trading along the areas). There were also used for war canoes (fighting) and as gigs by the Chiefs.

The Bassan people is among the three other clans in the nation that have special technique in fishing devoid of other Ijaw clans. There uses large traps and cains and large mats propend from the leaves of raffia tree. There use these trap and the mats to block creks and use ripe raffia fruits paste to poison the other and of the creeks at the middle air tide. The fishes run down stream into the traps and get caught while those that goes against the tide dies.

In farming, there produce cassava, plantain, sugar cane, cocoyam, maize for local consumption.

Spread of Christianity

Before the advert of Christianity in Bassan kingdom, the people’s religion
was Idol worshipping. Oral tradition has it that Furupa was the first town in Bassan kingdom to receive Christianity. When those that establish the church in Furupa first came, the people were much unreceptive to their doctrines but not withstanding, the Christians were able to set up a church named St. Matthias. The reaction of the people to the new church was very negative. Whenever the Christians were worshipping, the people told them not to ring their bells because the sound of the bell was disturbing their idols. When the mission was about to clear the land for the building of the church, the people told the mission that the trees that they were felling were their idols. The 1st church leader was called Nicholas Ododo from the area.

In Ekeni, it was Laisor Ayolo who brought it from Eletugbene. Eletugbene was Mr. Ayolo father’s village because of Ayolo’s belief and practice of Christianity in Eletugbene, the juju priest wanted to assinate him so his took him to his mother town Ekeni, and when he arrived, he established the church which was named St. Bartholomew.

In Azetu, the church was called St. Stephen church. It was one of the strongest church in the kingdom with regard to their faith in God. There were the first to have a resident catchiest caller Peter Opia. According to informants, one 24th December night, when the Christians were going round the town with a manger showing where Christ was born in Bethlehem, the juju worshipers conspired to attract them between 2am to tam of the Christians day. But something very super natural happened. All the idol worshippers that had these plans against the Christians fell asleep and before they woke up it was dawn so began asking themselves whether the Christians have passed. According to the source, it was the intention of the juju worshippers to beat and kill the Christians but God protected them.

At Okobie, another strong towns with respect to Christianity, their church was called St. Barnabas church. The juju priest claimed that the ringing of the bells of the church was disturbing their idols or deities. One day when the Christians were worshipping, these juju priest gathered with dangerous weapons with the intention of dealing with the Christians that day. On see the arm juju worshippers, the Christians were very much afraid and confused knowing that when these came out, they will be beaten severely. So something happened. One of the juju priest suggested that each one should kill his or her brother when the Christians come out, so because of this suggestion confusion ensued and at the end there were un able to do anything to the Christians from that day onward the people now allowed the Christians to worship the God peacefully.

Burial

According to the Bassan tradition, the following dead persons are buried abnormally.

If a woman dies with pregnancy or at delivery, she is taken to the evil forest with all her belongings.
If a woman dies with beards, she is buried in a special evil forest.
If somebody dies in accident or commits suicide, he/she is buried in the evil forest called Ase-bou. But nowadays, if someone dies through accidents, red cock will be used to rub his/her body before he/she is buried. This is done for the purpose of cleansing the dead.

In ancient times, the following types of dead are buried in a special evil forest; swollen body, madness, chronic sours, burnts, downing, small pox, measles, chicken pox, cholera-All these are buried together with their properties.

Burial Ceremonies

In Bassan kingdom, the most celebrate form of burial is the Ezaye burial. Ezaye burial. Ezaye burial is accorded to someone that was very old whether man or woman, or someone with three and above great, great, grad children. In this form of burial, as soon as the initial declaration is made, sometimes the corpse is rub with red chalk called Isele from head to toe while laying in state.

The corpse is put in a coffin, the oracle consultation is done and the dead person declared free. After that he PILE DANCERS comes and masquerades is called Inyacoro. It comes and stand before the coffin and he says Kori, Kori, Kori meaning Lift Lift, Lift. And then the coffin is lifted. The pile masquerade dances to entertain the audience and goes away. Many triangular clothes are place on top of the coffin and the casket round the whole village stopping at each family compound while dancing, the children giving clothes from the top of the coffin to people in the compound while the chiefs of the compound gave them drinks in return. After going round the village, he/she will then be buried in the grave.

Festivals

Bassan kingdom does not celebrate festival as a single unit but individual village/towns have their respective festivals :

Ukubie - The Ukubie have the Igodo festival. During these festival, the people dance the Igodo masquerade. It is celebrated during November every year when the River Niger is abating. The masquerade plays at might and dismisses early in the morning. It is believed that when the masquerade sees dawn, the masquared turns brown. During the festival period, there is usually great feasting because the people are happy. The end of the festival is marked by making sacrifices to the gods. Casting evil spirit away from the communities.
Furupa - The Furupa have the Takidenghe festival called Kuru-Ogie. This is also an annual festival very well celebrated in the first week of December. During this time, the Kuru which is a sacred tree is shading leaves. At this time, the Kuru tree bears Red Flowers. The community claims that Kuru tree is the tree of deity Takideghe. This is because the Takideghe forbades any Furupa man to use canoe dug out of the Kuru tree. If any Furupa man use the canoe, the deity sometimes drag down the canoe inside the water for people not to see it. Sometimes when the tree is use, the deity come to tap at the canoe making strange sounds. In olden days, this deity used to give food to people when there were hungry and cried to it for help. The worshippers use to build house for it in the water at Taki junction near Lobia market. The surrounding forest and water are kept sacred uptil today. If somebody trespasses, the person goes to Furupa to appease the gods otherwise according to oracle tradition it kills. The festival is celebrated for seven days. During this period, nobody goes for fishing or hunting. All through the seven days in the night, the people usually dance till dawn. On the seventh day, every woman dressed in her best usually wearing Kano cloth called Ikoko. The cloth is tied around their chest down. The method of tieing is called Fukoye. These woman entered the forest and picks the Kuru flowers that are falling on the ground. They picked several of them on their head and while these is going on, people sings, dance with a special song while eating and drinking is been done round the community. This marks the end of the festival. On the eight day, there have to make sacrifices to cleanse the town by carrying a small wooden canoe singing a special song. It is expected that as there are carrying the canoe, everybody in the community comes and bring food to the canoe, ask for blessings and protection for the next town, it will be taken to Digetour junction and kept there using four stakes to support the canoe.

Mein Ogobiri Kingdom

History

The founder of Mein kingdom is Mein. Oral tradition from ogobiri the dispersal centre says that the ancestor Mein came from Benin. He left as a result of the Oba [king] of Benin king other people children which he used for the sacrifice to his idols. To prevent the king from using his children [Mein’s children] for these sacrifice some day, Mein held to fled with his children and his idol gods and settled at Aboh, in Niger Delta. At Aboh, he caught a woman violating his god Dirmoagbiya. This made him to kill the woman and fled with his family to Ogobiri. There in Ogobiri on the Sagbama-Igbedihe finally settled with his family. At Ogobiri his family grow to the extent that the settlement became too small for his descendants, which led to further dispersal of some of his children. These children left to found other villages which today has grown to kingdoms. After the death of Mein, he was succeed by Kor who became Mein Okosuowei.
Kor Succeeded Ogo.
Though as at today, the occupation of the Mein Ogobiri’s are fishing, farming, carving of canoe and hunting, Oral tradition has it that in ancient times, the people traded palm oil and slave trade with the British. These business with the British exposed the people to some economic development.

Prior to the colonial rule, the people were governed by traditional rulers and community chiefs. But at the beginning of the colonial rule, there was wars and division of opinions among the Meins and the British. Native courts were later establish which brought some peace to the people since it was headed by their own people. The coming of the British in the area brought some positive development to the people in that institution like prison, health centers, schools were built in the kingdom.

Majority of the people today are Christians, the introduction of the religion like other places in the Ijews and west African states, was not accepted. There it was outright rejected of the religion because as at that time the were very much interested in their traditional religion.

Culture

The people of the kingdom believe in the existence of Almighty God.
Woyin is the name of God. Dirimegbegha is the national deity of the Mein people. The cobra [its spirit messenger] represents a totemic object for the group. The original task of this deity that is believed to have directed Mein to their dispersal centre [Ogobiri] is enshrined at Ogobiri. The black cobra, though known to be deadly, is believed to exhibit love and affection to the Mein people. According to historians, if it [cobra] enters a house and coils up, it means all is well, if it lies at length, sacrifice must be offered to the deity, if met in the bush crossing the path, it is there to warn the traveler or farmer to return ---- it is so gentle to the Mein that it will allow itself to be pulled. The Ama Okusuowei [eldest man] officiates as chief priest of the Mein shrine of Dirmegbegha. Annually all Mein villages send representatives to Ogobiri to renew their allegiance to this ancestral deity.

There are other duties that are in the kingdom, Osuowei is one of them. Oral tradition has it that this bush spirit assist in guiding the clan. He is also said to help his adherent in canoe carving and fishing techniques. Akebo is another deity in the kingdom. It helps in protecting the people from danger-Danowei, okpodu which is a god of fertility of crops and soil. Mein Zibara is also one of the popular deity in the kingdom. Among the water deities are Beniere which is said to be the king of water life. He is said to give his worshippers riches, children, and protection. Bekenaowei and Asaiperemoi are also water spirits.

The people of mein kingdom has historical event that are commemorated in honour of the spirits of the departed heroic ancestors. Among them is the mein Owei festival. It is held in respect of the founder of the clan mein. Every November 21, the descendants of this ancestor converges at Ogobiri for the celebration. It promotes unity and love among the descendants. Embieti fishing and feasting festival is another historical event that is celebrated animally among the people.

The descendants of mein kingdom have traditional marriage system, that are very much recognized. There are Bere-ere marriage, in this type of marriage, known as the big dowry, the father of the bridegroom have full claim over their children. In olden days, these dowries range from over [36 to 80]. The children of this type of marriage are legitimate children. In this marriage, when the women dies she is buried in the husband’s house because she is the property of the man.

The lkie-ere is the small dowry. In this marriage, there is no comprehensive monetary gift exchanges. Children gotten from this system belongs to the mother’s people. The father cannot lay claims on the children. A woman married through this system in mein is only partially absorbed into the husband’s kinsmen. All other types of marriage the mein’s Ogobiri practiced are Opu- lkie-ere and Bira-ere.

The Biseni Kingdom

History

Oral tradition has it that the people of Biseni came from Ado-Benin. They came to the present location after the disintegration of the ancient Benin empire. The name of the founder of the kingdom is Biseni.

In ancient times, before the advent of the white-men the Biseni people main occupation was in land fishing. However when the white man came, with the business of slave trade, the people got involved by capturing and buying slaves and later sold them to the Europeans. After the abolition of slave trade, the people got the kingdom now engage in the business of trade of palm oil. As at present, the people occupation among other thing is fishing.

The business of slave trade and palm oil trade impacted the people of Biseni economically, socially, culturally and politically. Economically the slave trade and palm oil trade brought economic up liftment to the people of the kingdom as against their subsistent occupation of fishing. Socially, the slave trade and palm oil business brought a higher standard of living for the people of Biseni. The people now have better access to better forms of dressing, organized trading organization etc. culturally, the effect was in negation of the peoples way of life. The white-men bought a new and strange lifestyle which often result in confrontation with the natives. The political environment was also altered as the white-men with him a peculiar system of government what is alien to the people of Biseni.

The people of Biseni today are predominantly Christian but when it Christianity was first introduced. It was rejected out rightly. There was serious opposition to it. There was cases of clashes between the missionaries and the natives of the kingdom. The drastic change of customs by the Christians e.g elimination of twins does not go down well with the natives henc the resistance was touch but as time goes on, the people began to embrace Christianity.

Prior to the colonial rule, the Biseni’s have a system of rulership based on age. The most elderly man in the clan was the political arrow head of the people. Also the most elderly man in the villages or compound are the head of their respective traditional units. However, when the white-men came with their system of rulership, heads of political units were elected irrespective of age.

The kingdom of Biseni has ten villages. There are Tuburu, Egbebiri I, Akudonu, Egbebiri II Kilama, Tambiri I, Tambiri II, Oturuama, Alebiri, Akpide.

Culture

The people of Biseni kingdom believe in God Almighty even though not from the point of view of Christianity.
The name of the creator is called “Sibizaro” meaning saviour.
There have belief in nature spirits. Traditionally, these spirits protect life, provide children, wealth and life. In ancient times, the Biseni’s also believe in bush spirits and water spirits the bush spirits there say are responsible for people missing in the bush. While the water spirits claim lives in the river.
The people have masquerade tradition. There are Anyigba and other called Iziama masquerade. Iziama masquerade is performed after lenthy discussion between Adawari family and Atuwari family. When both family agree on terms, the masquerade will be performed. It is performed to signal the bumper and successful fishing season. The masquerade as one of the cultures of the Biseni’s forms an important heritages since it goes with alet of dancing.
The kingdom have two festivals that are calibrated annually. The Bou Amafuna and Birekiri Amafunu festivals. The Bou Amafuna is the beginning of the fishing season. It is celebrated in October while the Birekiri Amafunu festival is end of the fishing season. It is also use to ward off evil spirits in the kingdom. It is celebrated in April.

The Ekpetiama Kingdom

History

The oral tradition of Origin of Ekpetiama trace there origin to Ado (Benin) the founder Ekpetiama came from Benin and settled in a place called Opuanbou. In that place he had sons who founded the various towns that make up the clan. there are seven villages in the clan. their names are Bumondigbeni, Ikibiri and Akaibiri, Bumoundi. The main occupation of the people are fishing, farming palm cutting, canoe caving.

Spread of Christianity

The people of Ekpetiama clan never wanted Christianity. They saw it as an imposition. The love their traditional religion more than Christianity. The religion as strong, but as time pass on, the people began embracing it and it has spreaded amongst the villages of the clan.

Impact of Colonial Administration

The impact of colonial administration was great because of the lack of educational institutions in those day (ancient times) the people are unaware of what the government was doing prior to that time, it was the high pries that rules their various communities but with the advent of the colonial masters all those things stop giving birth to democratically elected traditional rulers in the community/clans. The presence of the colonial administration also brought development into the vallage of Ekpetiama clan. Roads, Schools, Health centers were built and constructed. Birifabiri otherwise known as Anyama in Tombia first embraced Christianity in the clan.

Culture

Before the advent of Christianity, the people believed in idol worship, but despite that, they had firm belief about the supreme being, Almighty God as their creator.

The name of the creator according to the culture of Ekpetiama is Woyengi, that is our mother. They look at God as a female being. That is how God as also multiplies. Secondly as a mother shows deep feelings for her children, that is how God also shows deep feeling hence he cares for our needs.

In ancient times, the people of the clan believed in nature spirit. That is the existence of bush spirit and water spirits. It was generally believed that if you are a man, he has a water wife, there have water husband. Everybody has a mother and father in the water.

Osuo-owei was one of the bush spirit that was believed in ancient times. Oral traditional has it that this bush spirit could bless a man with the power of wrestling, prophesying. Before a wrestler who worship this spirit goes to fight, he always appease Osuo-owei by giving him Tobacco. He is still till now by some people in the clan. people who has seem him either in dreams or visibly says that his look is that of small man carrying a big bag. Some people also believed in water goddess called Benikurukuru, Oti. The entire clan worship Amadosu. It is their god. In head. It shrine is situated at Bomoundi and Tombia.

The people of Ekpetiama celebrates the new yam festival called Okolede. It signifies the harvesting of the new yam. It is been celebrated on the 5th of June every year. The first day of June through to the fourth day of June are the days everybody goes to their river Nun (within the boundaries of the clan) in the day time to fish in preparation of the festival of Okolede. The host communities will shot a canon declaring the feast open. After the host community has shot its canon, other villages in the clan will follow suit. Failure to do that will attract a fine. It is also usually expected for a Chief in the clan not to eat the new yam until the final day of the feast. During the final day of the festival, the women from individual towns or communities gives the yam to the clan head and chiefs..

Culturally, a child is only recognized in his/her fathers community. That is where he has powers and rights. In ancient times, if a child is begotten outside wedlock, the child belongs to the woman’s people. When a man dies, his wife is often given to the dead man’s brother to marry so as to take care of the children and protect the children from the culture of another man who might marry the woman out of the family.

The people of Ekpetiama believes in monogamy and polygamy. The clan believes in traditional marriage. Every other type of marriage is believed to be a borrowed culture. In the time past the amount of money that is paid to the bride parents was 13 shillings no matter how educated the girl might be. But nowadays, any amount of money that is agreed upon will be accepted by the groom. They also have belief in the Big dowry and small dowry.

According to Oral traditions, with respect to inheritance, everything of a man belongs to the children but the male children is regard to have more rights than the females. The people of Ekpetiama has their traditional system of government. At the head of affairs is the Ibenanaowei, which is the clan head. They also have the various paramount rulers of each of the villages that constitute the clan forms the Ekpetiama Council of Chiefs which is the highest administration body of the clan. The Ibenanaowei is the Chairman of the council. There is the Ibenana-arau. She is a woman that head other woman in the clan.

There is also the clan Youths organization, the Ekpetiama club, a body formed by the Elites of the clan, the community development committee CDC. The Paramount ruler of each village is called Amananaowe which means owner of town. He sees to the smooth running of the villages that he his ruling. There is also the head of women chiefs in respective vaillages called Amanana-arau. The Ammana-owei head of council of chiefs in their respective communities. The village youth organization is also a force to be reckon with. All these various traditional executives see to the day to day administration and judicial running of the clan. all traditional office holders is through election.

Prominent rulers of the clan in time past are :

Chief Epu – priest of Amadosu
Chief Dodo Gbegbe – priest of Amadosu

Other culture worthy of stating is having to do with a situation when a married woman had a sex with another man, the ancestors brings disaster to the children she has with her husband. Adultery was never condone in ancient times. As at today if a married woman commits adultery with another, and she confesses, adultery fee is demanded from the man if the husband so desires to take the money or else the woman is driven out of the marriage.

When a man dies, the eldest son puts on the fathers cloth and sits with the elders to welcome sympatizers that come for condolence. After death, whether male or female, it is the custom of the people to find out whether he or she is a wizard or witches. If the person is found to be a witch or wizard through a diviner, hr/she is taken to Pou-out-sei-bou that is where witch and wizards are buried. But when a man/woman is not a witch, he/she is taken to. Ebi-otu- seibou that is where good people are buried. The nature of death determines how one should be buried. If somebody dies by accident, Uwon-fe, culturally the corpse is not expected to enter into the house. They are buried in Uwou-fe out seibou. That is where people that di3es through accidents are buried. For the corpse to enter the house before he/she is taken to Uwon-fe out seibou, a sacrifice will be made where a cock will be use to touch the head. An exception to this rule is woman that died with pregenancy or while giving birth, she is taken straight to Uwou-ef out seibou. No sacrifice is involved.

Love, Honesty, deep respect for elders, chastity in marriage, hard work etc are some of the cultural values that are cherish so much in the clan of Ekpetiama. Tari which means Love is a valuable assets to the people of Ekpetiama in ancient times. The entire clan have and display tari in various ways. Tari is the life blood of the clan. Anything that happens to anybody in his/her village happens to all, co-operation is among all persons, when there is crises or conflict, tari is the guarding instrument for resolving the problem. People rendered help when they have the power to assist others.

Gesiye-gba which mean honesty is another virtues in the clan. truthfulness is the key in all transaction in the various villages of the clan. those people in authority are people that are Gesiye-gba. The people believed that success is only through hard work and not cheating. In ancient times, thieves were not common if there is any, every man or woman does something no matter how small to take care of his/her family. That is the atmosphere is the clan.

Tebe sinpraye which menas Deep respect for elders is yet another cultural values of the people of Ekpetiama clan. the elders words where regarded as words or wisdom in ancient times. The youths does not take key decisions on behalf of the clan without due consultations with the elders. The elders on the other hand because there are honest and truthful do not selfishly make decision without considering the youth’s interest. As a result, the youth regard their elders as people who will never make wrong decision. The youths so much cherish their elders, they are regarded as the way of truth.

The tradition of the people of Ekptiama are being carried down from generations to generations through oral history about the traditions and cultures of the people. When somebody was sick, it was usually the custom to administer herbs. In some situation, the sick were taken to native doctors or witch doctors. When the sickness is caused by forces unknown, the people consult spirits medium to known what was wrong with the primary intention of solving the problem. In ancient times, the gods were usually appease when the sickness is from doing something that is against the culture and tradition of the people.

The Epie Kingdom

History

The origin of the Epies village communities are of three categories. The first category consist of the traditions which trace their descert to Bini. The second is made up of those tradition which claim origin from the neighbourhood. The third claims to have these tradition which claim to have originated from communities within the Epie territory.

Bini Origin Traditions

The village communities associated with the Bini Origin in Epie include Yenizuepie, Amarata and Akenpai. The history of these communities point to migrations from Edo (Benin) before their arrival at the Epie territory.

According to Yenizuepie tradition, the community was founded by a man called Zue, the only son of Itom. Zue is said to have led a team of emigrants from Bini wondering through several places including Egbelemeni and Agbagerre, before arriving the Epie territory. He Zue founded the community together with his three sons namely Ogene, Opuruwari and Ogoni.

Another community whose history is from Edo is Amarata community. History have it that Amarata was founded by a group of emigrants from Bini under the leadership of a man called Ogua. The emigrants, according to history, first settled in Isoko land but they later crossed a wide river near Aboh town and wandered into the Engenni territory where they settled at Okulogua. Following some problems, a team of migrants led by a man called Epie left for the Epie territory.

According to Akenpai tradition, the present village community was an off short of an earlier large settlement founded by three brothers namely, Pai, Wamani and Ebebeh. The earlier community scattered because of a communal unrest during a feast but Pai returned with his two sons, Furubo and Apuke to his former home Akenpai to settle down.

Migration From Neighbourhood Community

Igbogene, Kpansia, Edepie, Biogbolo and Opolo are communities that claim that they migrated from neighbouring communities.

Igbogene and Kpansia history have it that their respective communities were founded by emigrants from Elebele in Ogbia. According to the traditions, the people were forced to leave Elebele because of an intra-communal conflict arising from a dispute over soup during a religious festival.

Biogbolo tradition claims that the community was founded by a migrant hunter called Ogbolo and his wife Bio. Ogbolo is said to have left Ayon in Saka (Odual) to settle in the present site as a result of a family feud. History has it that Ogbolo procured the land from a man called Ogbologbo of Opolo. He excharged the land for a fishing lake called Obureni.

Edepie tradition has it that the community was founded by a man called Awene from Otuasega in the Kolo territory. Awene was asked by one Igbodo of Oruma to settle at the Edepie site as a check against intruders from trespassing. It was in obedience of this order that Awene and his two sons Amaweri and Ebi founded the community.

History has it that the Origin of Opolo is traced to Nembe. The founding fathers of Opolo, according to this history migrated from Ologama to settle in Epie territory.

History of Internal Migration

The village communities with traditions of internal migration include Akenfa, Agudama-Epie Etegwe and Okutukutu. Others are Yenegwe, Yenizuegene, Okaka and Ekeki. The first group of village communities listed here have traditions of migrations within the Epie creek but claim origin from Bini. The second set of village communities listed are those hose migratory traditions are limited to the Epie creek. The people of Epie engaged in various business activities in ancient times. These include farming, hunting, the taping of palm wine, carving of canoes, and as thime want by are to civilization, the processing and of the oil palms and timber business. The Europeans participated heavily on the oil palms business and the timber using the neighours of the Epies as middlemen.

The British involvement on palm oil business brought some impact to the people of the clan in ancient times. Since the demand of palm oil was high in Britain, the colonial government did everything to encourage the harvesting of the oil palm that grew wild in Epie forest. The government offered financial assistance to European firm so that these firms can establish pioneer oil mills. The firms in response have to motivate the production of palm produce by giving their customers gifts such as cornel-beef, salt, pork and sometimes textiles as the people came to sell palm oil. These gifts now encourage the people of Epie to put in their best in the production of palm produce, despite the fact that the trade was very labour intensive involving all the member of the family doing one thing or the other to achieve success. The Europeans also develop the production of oil palm devising new ways of easy production through the innovation of mechanized system of palm oil production.

The British colonial rule in Epie begain in 1904. in that year the people were forced to surrender their guns to the colonial government and there were also compelled to submit their loyalty to the colonial authority. Despite the fact that the village government system still exists, the traditional rulers were being supervised by the colonial administrators.

With the establishment of British colonial rule the practice of gerontocracy declined and collapsed eventually. The status of the village in the colonial administrative system removed the autonomy which marked the political system prior to 1904. The national province district administrative units were ahead of the village which became the fourth tier of administrative units.

In effect, the village head host his sovereignty as well as the power of life and death in the new era. The traditional ruler and his assembly of elders ceased to act with sole responsibility to the ancestors or in accordance with the laws of the community per se. he was required to take orders from the colonial officers. In others words, the ultimate authority as it affected the village community was transferred to the British colonial government through various agencies.

Christianity was introduced, there was a little resistance but with the help of the colonial government, it was accepted later on.

The Epie clan comprises of 17 villages namely Igbogene, Yenegwe, Akenfa, Agudama, Akenpai, Edepie, Etegwe, Okutukutu, Opolo, Biogbolo, Yenizuegene, Kpansia, Yenizuepie, Okaka, Azikoro, Ekeki and Amarata.

Spread of Christianity

Because of the lack of information then in Epie clan, the introduction of Christianity met some resistance. But as at now they have advanced in accepting Christianity as a way of life people have left fetish worship. In every village except two or three of the smallest, there are churches. The majority of the people in the clan professes Christianity and in some villages all except a few old men have given up their juju worship.

Culture

The people of Epie clan believe in Ezibe (Almighty God). They also have firm belief for other smaller gods. They believe that Ezibe can only be worshiped through these smaller gods.

The inhabitants of the clan in ancient times have masquerade cultue. The masquerade of Epie developed in those times because of the people increased contact with other people from other clans. The masquerade tradition of the people has it that the masquerade were of generation. The good masquerade and the picked masquerade. The good masquerade for example were the ones woned by those who first settled in the community. The Oghogholo, Ovuruokugba, Kelekele, Segbese are of the good masquerade.

On marriage and descent, Oral tradition has that the people of Epie in the past had two kinds of marriages namely AFINALOOM loosely described as Big Dowry marriage and AFINA IDU, Small Dowry marriage. The total value of Big Dowry was about ₤60 - ₤80. When this was paid by the woman and all the children of the marriage becomes the husbands property. She lost her status in her own family. The small dowry marriage among the Epies, the woman still belongs to her own family together with all the children except one girl. The husband owned this girl as part of his family but he also had a share of the dowry paid for any other daughter. The money or more usually gin and cloths, for Big Dowry had to be paid at once, while small dowry could be paid over a length of time by installments. Originally most marriages were by Big Dowry, but as a result of bad economic atmosphere the men could not pay the ₤70 at once and payment by installments for small dowry became the practice. When this happed the amount demanded by the parents for “Small Dowry” increased and numerous expenses were added until its value reached ₤80 - ₤100. The position became impossible as the Epies so in 1931, the Epies me together at Yenezue and agreed that small dowry should be fixed at ₤25 and a case of gin, but before all the children of the marriage should belong to the wife’s family. The father however had the right to receive ₤20 out or the dowry paid for any of his daughter. However because of Christianity and civilization, things have changed. Though the Epies still recognizes the traditional marriage, the custom of AFINALOOM AND AFINAIDU is gradually fading away.

In Epie kingdom, when a man dies, it is usually his male sons that inherited the properties of the dead man. In a situation where he married more than one wife, the first son’s in each gate (from each wife) was given priority before the other sons. It is the custom that the girls or females does not participate in the inheritance of their father.

The kingdom of Epie has varies categories of leaders beginning from the family. A family is called Gbanefana meaning “they or the people of a house”. The head of a family is the oldest man in the past, it was the Big Dowry son of the previous head. His family comprises of his full brothers and sisters who have not been given away for Big Dowry and his sisters children by small dowry. Outside the Gbanefana is a large nebulous group called Diyene. This include all people closely related to birth or marriage and in the exogamous unit.

The next category of leader is the Ogeniyene. He is the head of a quarter. He is always the oldest man of the quarter. A quarter is a group of related families living together in one place and acknowledge decent from one man. The quarter is called after the name of the founder who was usually an alleged son of the founder of the village. The Obeniyene lived with the elders, supervises the minor family affairs of the quarter. The number of quarters in a village varies from one to five.

On top of the Obeniyene is the Obeneken which means the owner of the land. He is the head of the village. He is usually elected by the whole village. He is usually mature in age and often intelligent. He is chosen irrespective of family. The Ogbeneken always consult with his Agbanikpinigbene meaning “the consult together”. The Agbanikpinigbene is the village council. The members of the council are elected by the village. They are expected to be of intelligence and capable men. The members are not all necessarily elders, but the elders usually join the Agbanikpinigbene in discussing village matters. The highest category of leader in Epie kingdom is the Ebenibe. He is the Head of the kingdom.

The Ebenibe is often the custodian of the people of the kingdom. He is the traditional ruler of the kingdom. He works of his council of chiefs which comprises all the Obenekens of each respective village of the kingdom. The Ebenibe is an elected position.

In ancient times, there is a high sense of cooperation with the village’s of Epie kingdom. For instance, every married men cuts palm nut heads for himself assisted by his unmarried son. The ownership of palm trees is communal. This is no boundary between individual or viallage and so as oil palms are concerned.

When a man has cut sufficient heads of palm nuts and wishes to make oil, he and his family carry the boiled palm nuts to the village oil troughs and all the villagers assist in making the oil. He appoints a male relative as overseer while he himself supervises the cooking of food for the workers. The man who cut the palm fruit has all the oil obtained from it himself whether he had cut a large or small amount.

If a more than one man is ready with his plan fruit at the same time, he and the others make some mutual arrangement about the order in which they are to have their oil made. No announcement the is made when a man is ready with his nuts. The acts of carrying the fruit to the oil trought is a sign to the villages to join in the work. Men also help each other in house building, canoe carving and farm clearing.

The respective villages in Epie kingdom has Age groups. The men are divided into several groups. There is the Igimo which are the young boys. The Igbanla are boys and men who have reached puberty and who are old enough to cut palm nuts and tread oil. The other group is the Iguegene which are the elders. There is no ceremony to mark the transition from one group to the next and the individuals move from group to group separately; they don’t go up in classes.

Like the men, the women are divided into age groups. There is the Imogbele which are the small girls. Imofomo are girls just before and after puberty. Tomifina are married women. Ifinogene are elderly women. The very old women who can do work are called Okpokpofina. The oldest women is called Egenefina. She is regarded as the head of the women, but has no great influence in village maters.

The traditions of the Epie prople are carried down from generation to generations through oral, stories telling etc. before the advent of pharmaceutical medicines, the sick were been taken care of through herbs, massaging of the body. But in a situation where the sickness is caused by spiritual forces, Onyobu, a diviner is consult and he states the cause and offer sacrifices.

One outstanding cultures of the Eies is that of ceremonial cleansing. One of the cleansing practices is the ceremonial face wishing. A is carried out by one’s parent-in-law annually. Originally, it involving sacrifice and presentation of gifts. Later the exercise was reduced to presentation of drinks only. During the ceremony the performer washed the face of the ancestors so that they would continue to watch over the nuclear family of the presenter of the gift. The parents-in-law as representation of the ancestors were expected to wish the performing couple blessing and prosperity.

Another ceremonial cleansing custom was the washing of hands and feet after the burial of a corpse. All those who went with the corpse to the point of burial normally washed their hands and feet before returning home.

There was also the practiced of ceremonial cleansing which marked the beginning of the new year in June. Special rituals were performed by the elders to cleans the communities. Some of the activities was a vigil kept and special incantations aimed at parting with the misfortunes of the immediate past year and involving blessings on the community in the current year.

Another strongly entranced cultural practices in ancient times is the rituals for infants. It was done in order to preserve the life of the baby. In the first place the baby was normally confined to the home for four days from the date of birth. During these four days access to the baby was restricted to the very near kinsmen of the parents. The placenta was disposed off secretly by the baby’s matrimonial grandmother. The umbilical cord attached to the naval was kept and buried by the same grandmother or the baby’s mother herself. It was customarily compulsory for the husband to boy at least six yards of cloth for the wife at the birth of each baby. There was also the child’s dentition ceremony which was usually celebrated by the parents when the child grew the first tooth.

Special respect for the Age is yet another culture in Epie kingdom. The practice of respecting one’s elder was a well established custom before the colonial times. It was traditionally compulsory for a younger person to kneel down as a mark of respect for his/her elder. Where it was not possible to kneel down, the younger person acknowledged his age position by saying verbally that he like on his knees. This custom was observed as part of everyday greeting or when one of giving or receiving something from the older person.

The Ancient Judicial System

By whom trials were conducted
In the past there was no clear distinction between administrative and judicial functions both duties were vested in the same person, the Obeneken and village council. Petty cases within a family were settled by the quarter head and elders; other disputes were head by the Obeneken (village headman) and the Agbanikpirigbere has been discussed in the section on administration (para so).

There was no higher authority than the village council, so disputes between members of two different villages were before the council of a third village. No distinction was made between aril and criminal matters. All cases were disputes between two persons or groups of people proceedings were always instituted by the injured party except that in the cases of a fight, the people who separated the combatants might report to the Obeneken these people would become witnesses in the case; they would not form the prosecution.

No man accused another directly of an offence or of a debt, because, in the old days, he might have been assaulted and driven away if his debtor lived in another village. Proceedings were instituted by the complainant who sent a neutral person from another village as an intermediary to lay the change before the defendant.

The undermediary, called an Aburuvie, traveled between the two parties until they had agreed upon which village council are to hear the case. If the parties where in different villages, the intermediary was a man from a third village and the council chosen was that of an independent fourth village, not that of either parties nor of the intermediary. Sometimes if the matter was not serious enough to need an independent council to try the case, but required mutual arrangement, the councils of the two villages met together and discussed the matter. There was no fixed place at which trials were held, an open place in the village was generally used, or they might take place aside or in front of the Obenekens house.

Mode of Trial

When the case was tried and the intermediary was the first person to be called, he explained the disputes in detail to the council and related all the massages he has carried. Then the first person to employ the messenger was called and after him the defendant. Intermediaries are still used in the majority of cases although the original cases for their employment no longer exists.

Fees of bottles of gin were paid by both parties to the council trying the case, the number of bottles varies with the gravity of the case. They were consumed as soon on the judgment was given. It certain was always acted as spokesman in each council. He asked questions and did all the talking for the council. He was not the Obeneken. After hearing the evidence, the Agbanikpiri-gbene, accompanied sometimes by elders who were not specifically members of the Agbanikpirigbene, went aside or sent the people away and consulted when they had reached their decision they returned or recalled the people and the spokesman announced the decision.

If the case was between people in different villages they traveled by canoe, with drums laying, to the third village where the case was to be tried. Before the case was begun, the drummer called to the members of the council by their drum titles and they replied. Today everyman who has come to the age of wrestling has a title. The contesting parties in a big case usually laid a bet between each other on the outcome of the case. Frequently the stake was a girl from each side, otherwise it was some pieces of cloth or goods; the stakes were left with one of the Agbanikpirigbene trying the case. The successful party took both girls or all the goods.

Appeal

If both parties were dissatisfied with a decision they took the case before the council of another village. If its decision was not satisfactory the parties visited the long juju. Otherwise there was no appeal from the decision of a village council. Except for visits to the long juju in there circumstances and in certain witchcraft cases, it was not the practice for parties to swear juju as a method of settling disputes.

Abgella Society

In the olden days in every village, except one or two of the smallest, there was a society called Agballa. The members of the society were the strongest and bravest men in the village. It was a dancing and wrestling club and played important part in the ancient judicial system. The members of the club enforece the decision of the obereken council, brought people before the council when oderedd, and acted generally as debt collectors. they perform not only in their own village but in other village in the group.

Enforcement of Civil Judgements

If a person wishes the Agbella to collect a debt for him, he approved the members of the Agbella in his own or another village, which ever wee most efficient, and explained that he was owned a sum of money by a certain person who would not repay him. The members of the Agbella than ambushed the debtors; if he could not be found they seized one or two member of his family. The debtors or the capture people were bound and held until a large party the debt was paid by the debtors or his family. The creditors paid a portion of the debt collected to the members of the Agbella for their service. However this society ceased to exist many years ago.

Punishment

In the past the offender in the majority of cases was punished by having to pay compensation. The amount of compensation varied slightly between different village, but the amount state below were the most general.

If a man was convicted of a willful homicide he was handed over to the deceased’s family to be killed in the same way as he killed the deceased. A girl had to be paid by the accused to the deceased is family
If the killing was found to the accidental the accused was not killed but a girl had to be paid as compensation.
If a woman was caught alone outside a house and some one subsequently died in the house, the woman was charged with witchcraft and a girl had to be paid by her family to the deceased’s family.
A man who admitted killing some one by bad medicine was not harmed, he had to pay a girl as compensation. if he denied the charge, he and the accuser laid a bet of a girl each and went to the long juju to settle the matter. If he was found guilty, he only lost his stake.
A convicted thief had to compensate the owner of the goods and often in young palm leaves and paraded round the creek of village.
Judgment in a case assault was for the a accused to pay a native doctor to cure the victim and to undergo all expenses until he was restore to health.
Damages were paid for adultery, covenants were made between village or between family or friend regulating the amount of adultery damages to be paid. It might be five, ten or twenty cases of gin. Covenant were some time made were by no damages were to be paid.
If the offence was committed in the bush extra damages had to be paid to appease spirit of the land. A cock, a bunch of plantains, a demi-john of tombo, some pepper and salt were paid to the husband. These were cooked at the place were the adultery was committed and a small portion of the food was place on the ground.
If a girl was betrothed, damages were the same for adultery. If she was not betrothed or married, it was no offence. Violence or lack of consent made no difference.

The Gbarain Kingdom

History

Gbraran Oral Traditional shows the founder Gbaranowei the eldest son of Oporoza come from Ad (Benin). He first settled in Oproza, Gbaranutu and finally settled at a town opposite Kaima. On one of his hunting trip, he discovered Gbarainotu creek. The British later changes the name of the creek to Taylor Creek. There was so much fish in the creek to as a result, he decided to carry his family, hiring his brothers Kumbowei and kabuowei. When he was on the trip with his family, he missed the month of the Creek. Therefore, he now got to enter the creek through Okotiama. He settled there.

He has eight sons, the names of his sons are Okotiama, Ogolomaowei,Agbiaowei,Okolobiri,Okoroama,Ibiaya,Obinegha and Nedugo. These eight sons each formed a town. The name of the town are Agbia, Nedugo, Ogoloma,Oketiama,Okolobiri, Obynagha, Koroama and Polaku later Asaingbene broke out of Obunagha and formed a community. Also Ayama broke out of Okotiama and founded a community .out the first community Okotiama is the first son and happen to be the traditional headquarters of the clan while Okolobiri is the political headquarter of the clan. The people of Gbaran clan engages in palm kernel and palm oil production which boosted the economic, social and cultural life of the people of the clan.

The advent of colonial rule impacted the leadership of this clan greatly. At first the leadership of the clan rows in the hands of the deity worshippers. The presence of colonial rule change the leadership to a democratically elected clan head devoid of deity worship.

The Spread of Christianity

The reaction towards the introduction was negative at the first instance. This negative attitude later changed as a result, so many people embrace Christianity.

Culture

The people in Gbaran Kingdom belief that the supreme being is the creator of the heavens and earth. The name of the creator is Wonyenai (means) our mother.

Traditionally, some people belief in nature spirit. It is believed that these spirit operate invisibly in the lives of some people. The people of the clan have festivals that are celebrated. The name of the festival is Uziye which is a celebration of first fruits (New yam). The significance is that the people give thanks to God for good harvest and pray to God for more in the next farming season. The festival is help once every year on the 15th day of July. It lasted for 7 days. The grand finale takes place on the last day of the festival. The festival help to integrate the people of the clan both at home and in diospora socially. It is a celebration where there is exchange of gifts and other items.

The people of the clan has great affinity for extended family system. The bond of it is very strong. Whether it is maternal or paternal, there is strong love among themselves. In terms of inheritance, culturally it is the male that are recognized to inherit the family property. The clan is been headed by the Ibenanaowei of the clan. others are the paramount rulers of various communities women leaders, community development committee, youth body for the communities, youth body for the clan. all these bodies make sure that there is peace and harmony of all the various towns of the clan. all these leaders were democratically elected into office. In all levels, democratic processes is applied in exercising power and authority.

Some previous leaders in the clan include

Okokonyaka – A Deity worshiper
John Asara – Clan Head,
HRM M. A. Kwokwo clan.

The traditions of the people had been carried down from generations to generation through:
Practical display of tradition to the younger ones; story telling through festivals. The religious institution of the people in Gbaran are Traditional religion and Christian Religion. Before the advent of pharmaceutical medicines, the sick were been take care of by local traditional healers and bone setters. If the sickness was caused by the spirits or ancestors, the people consult suit Sayers and diviner healers.

The Isaba Kingdom

History

Oral tradition has it that the Isaba kingdom is founded by Isoun. He hails from Amabolu in Ekeremo in the present day Bayelsa State-Isoun is a son of Bomo. Bomo is a son to Ekere who founded Ekeremo. Ekene hails from Oporomo. Isoun begot six children. There are Akoiri, Ogbobere, Akoro, Igbile, Itukpa and Ivbiama. When Pere Isoun died, Akori became the king. Because of the hostel nature of Akori, Itukpa and Ivbiama left the kingdom. Itukpa founded Ogodo in Ogbolubiri. Ivbiama whose mother hails Agbarho founded Ivmughe. Apart of the two children that left the Isaba kingdom, Isaba was left with four children in the kingdom.

Isoun became Pere and was installed by the Oba of Benin which gave Isoun the pereship. Isaba as a kingdom settled in many places in their territory. The first place they settled after they left Amabolu is Egbamagalabiri. There after he and his children heads towards the end of the present day Isaba day creek. After settling there for some time, Isaba left to Isaba-Ituigbo which is presently in Ugheli South Local Government of Delta State. Thereafter the Isaba’s spread to other sites along the creek.

The major occupation of the Isaba’s is fishing. These account for their spread along the Isaba creek. Fishing is their predominant occupation.

Isaba kingdom has the following towns and villages: Isaba-Paniem, Isaba-Iyama, Isaba-Pereama, Isaba-Itubo, Isaba-Egbaraba, Isaba-Toubama, Isaba-Pereama is the traditional headquarters of the kingdom. Others are Ugborutobou, Isaba, Peretugbene area, Logbene, Ingoweigbene, Beribegbene, Liagbegbene, Tonbra Paghagbene, Ingobozugbene, Ofiegbene and other smaller settlements.

The only connection the Isaba’s had with the British was in 1893 when they sign a treaty with the British consul the treaty was to allow the British free movement in the Isaba region. Those who sign the treaty according to our informants were Chief Kpokpa the juju priest, Chief Nemekukumo, Chief Bonusei and Chief Oduko.

According to our source, the colonial rule has some impact on the existing rulership of the kingdom as there the colonial masters brought in the indirect rule system which fuse the Isaba’s and other Ijaws communities along with the Itsekiri’s. oral tradition has it that the final outcome of this fussion was not pleasant at all.

Isaba people had the lowest score with respect to acceptance of Christianity. The people did all they could to made off Christianity from their territory. It was just recently when the present Pere, HRM Pere Donokoromo the 2nd (JP) ascended the throne of his forefathers after the death of his father, that they became a sign of Christianity. Before that time according to the Pere, there was no single group that gather to call the name of Christ. Christianity came to Isaba kingdom in 1973 when they had their first church.

Culture

Culturally, the religious belief of the people of Isaba kingdom was 100% traditional belief or practitioners but as today, the people are of mixed religious belief. Some are Christians, while others are juju worshippers.

There is an ancestral father that is been worshipped by the Isaba’s which they reviewed as their national god. He is Isoun the founder of the clan. There are three other deities that are also worshipped namely; Tartau, Bibai, Amakirigbo. Every Isaba man who is not a Christian has firm belief in these deities. They believed what that these deities give them security and prosperity. Nobody according to oral tradition has ever defeated the Isaba’s in war at any given point of history. It is believed that this feat became possible as a result of the activities of these deities.

The people of Isaba are believers of natural spirits hence there have small gods. The believers of these gods believed that everything in existence are spiritually motivated. There believed that these smaller gods bring peace, productivity etc. the Egbesu deity, Karagba, Owieseimu, Erebrasebigha are believed to be was gods that are also worshipped from time to time.

The people of Isaba kingdom also have believe for bush spirit and water spirit. Some of them are: Odomou, a shortish humanlike spirit with a long hair. It is believed that the spirits is very violet in its behaviour and sometimes uproot trees when in action. It is also believed that this spirit is very powerful and anybody that worships him, he bless with expertise in fishing. Aziza or Kenipara (half human, one legged being) is yet another bush spirit that it known to be in existence in the kingdom. Oral tradition has it that he is very powerful, nobody lives by his path. He kills when somebody comes across it. He bless his worshippers with prosperity. He is made happy when his worshippers he is appease with sacrifices. Bou-Okosuere is another bush spirit which is believed to be an old woman leaving in the bush. According to informants, she is believed to be responsible for procreation, peace and care to her people. There are other many other which the people believed to be in existence both in bush and water that plays one role or another in Isaba kingdom.

The people have masquerades. Along them are Pomuzegebai Ikonowei, Bibai masquerade, which nobody see his face accept the priest. Oki, the saw fish masquerade dance, Amasemikomu, and these masquerades accept Bibai is for the appeasement of Tartau during the festival. Agola, Ikpaba masquerades dance are for entertainment during festive periods.

The people of Isaba kingdom have festivals that are being celebrated. One of them is the Amakirigbo festival. It is a yearly festival. During the festival, the people gathered for social gathers. It is celebrated for prosperity that have be accrued to the kingdom during the preceding year. The festival is celebrated within five days to seven days. Tartau deity festival is another festival that is celebrated. It is celebrated every three years, that is if the priest is alive but if the priest is dead, nobody celebrates it. The number of days it is celebrated must be odd numbers. Within 3,5 and 7 days. The Bibai festival is another deity feast that is being celebrated by the people. It is the most dreaded festival in the kingdom. It is celebrated only in the early evening through till dawn. That is 4pm to 6am. Finally, the Pere Ugeh festival, that is the kings festival. There is no fixed date of celebration. The date is fixed by the Pere and his council of chiefs and some elders in the kingdom. It is a one masquerade festival.

The people of the Isaba kingdom have believe in the following;

Duama (After life):- The people believed that when somebody dies, he goes to another world to continue his life. This beliefs is strongly entrenched in their religious belief. It is generally believe that the founder of the kingdom is in Duama hence he is worshipped as god.
Duweikere (Ancestral Spirit):- The belief that those that have died becomes ancestors and protect the lives of the living is well accepted by the people. It is believed that some sickness say when a married woman cheats on her husband by having sex with another man is been brought by the ancestors, Duweikere.
Gbaboyo (Desting):- Tamara Gbaboyo is another strong belief of the people of the kingdom. That what somebody is, in terms of the way he leaves his life, or his/her financial standing have be predetermined. It is believed that when a child is born, whether he/she will be rich or poor depends on the load he/she carried in his/her canoe while to earth. If he/she come with empty canoe, then his/her life will be full of misery and poverty, but when the canoe is fully loaded, the person will live a very rich and happy life. It is also believed that when a pregnant woman is having difficult delivery, it is said that the child is still trying to load his/her canoe very well before coming to the earth.
Diri or Fingin (witchcraft):- The people believed that these people exist and that there use their powers to affect the lives of people either for the good or bad.

The Isaba’s have four marriages that are recognized in the kingdom. There are Teiere-out. In this type of marriage, the dowry of the girl is been paid to the mother or her people. The father is not popularly known as the small dowry, the girl is given to the bridegroom after he has given the family drinks and some little money promising to pay the remaining part of the dowry later. Since he has paid part of the dowry, he is allowed to go with his wife. In the Beie-ere type of marriage, oral tradition has it that the man will go outside his kingdom and from Ijaw to marry a non native mostly the Urhobos women. In this type, the woman is very much respected because she have left her family. Traditionally, her children is the the most respected among all the marriages mentioned above. Fe-ere slave. In this type of marriage, the woman is bought by the man so she becomes the exclusive property of the man. When she dies, she is buried in the man’s compound. Traditionally, all things being equal, the Fe-ere children is the most respected among all other children. In most cases, the children or Fe-ere are chosen to be king but when there is non, then, oral tradition has it that Bei-ere children can be. Both of these marriage Bei-ere and Fe-ere are the properties of the man. The children can inherit the man’s wealth.

The burial culture of the people of Isaba kingdom is as follows; when a man dies three gunshots are shot in the air to inform the people that a man has died while four gunshots are shoot in the case of a woman. After the casket is ready and the dead placed on it, the body will be carried and somebody will say “Birawai” turn to your left or right to go and meet your parent. It is customarily believed that the parent must die first before the children. If it is a man, the people turns left and moves straight to bury him. If she is a woman, they turn right and moves straight to bury her. After three days of bury, in case of a man, the heir of the children, wife and other extended family members that want will be shaved. If she is a woman, with two of four days, the heir of her children will be shaved. The sharing of the properties marks the end of the burial.

When a child is born, it is the culture of the people of Isaba to rejoice and celebrate no matter how small it is. No initiate of any cult (masquerade) will see the child, if he does see the child, the child dies. He can only see the child after the unbiblical cord (novel) falls. The child cannot enter other people house for three months after delivery. The hair of the child is usually cut-off after that time.

The kingdom of Isaba has it own ways of governing its people traditionally. With these arrangement in the place, the kingdom is peaceful with these arrangement in the place, the kingdom is peaceful with every thing going smoothly. Top on the traditional system is the Pere which is the king. He is the custodian of the culture of the people. Next is the council of chief which is been headed by the Iyasere of Isaba kingdom. Other categories of leaders include the various village chairmen, the youths, the women council. All these leaders has their individual roles they are playing.

Some leaders that have ruled the kingom in the past and present include.

Pere Isoun the 1st
Pere Akori
Pere Jebramu
HRM Pere Dinokoro the 1st – 1897-1962
HRM Pere Dinokoro the 2nd – April 25th 1883 till date
The people of Dinokoro the 1st – 1897-1962

The Kabowei Kingdom

History

The founder of Kabowie kingdom is Okita, son of Oproza. Okita lived with his wife Mboara in the Kabobulou creek in that creek, he had three sons namely Kabo, Kumbo and Gbaran. Gbaran. After the death of Okita, Kabo the eldest son became the leader of the community. Kabu remained at the creek. He propend there and had many children. The creek Kabu creek was named after his brothers, his brothers left the creek. Kabu lived to a old age and died in the creek. After his death, he was succeeded by son Obodangha and Obodangha by his son Ekene, Kabu children after his migrated out to the Niger and settled at their present towns. The founder of the clan came from Ado Benin. There are nine (9) towns in Kabowie kingdom namel; Opu-Kabu or Patani which is the traditional headquarters of the kingdom, Elemebiri, Ekperiware, Asamabiri, Trofani, Abiri, Kolowari Aren, Adagbabiri.

In ancient times, the people of the clan engaged in Slave trade business and palm wine with the British. Because of the Arategic advantage of Panati, the two business booming during the precolonial period.

The kingdom, though predominantly Christianity and their fair shame of conflect when Christianity was first introduced. The people back then rejected it out rightly. Because of the rejection, the British moved to the Isoko area where it was accepted before it gradually spread to the kingdom.

Culture

The people of Kabowie kingdom believe in the existence of the Almighty Creator God but that he must be great through other smaller gods.
The name of the creator is called Oyinmarama. It means our mother. Our mother here shows that it is through her that Oyinmarama get children.
Oral tradition habit that the Kabowie’s believed in the existence of nature spirit. These spirits are classified into the bush spirit and the water spirit. Their chief bush god is called Kabuzibara. He is been worshipped until date.

It is believed that Kabuzibara gives the women of the kingdom children. It is believed that he brings long life, riches, good harvest etc. osuo-owei is another bush spirit that is believed to exist in the kingdom. It is believed that he protects life of the people when they are in danger. The people also believe in the water goddess called mamiwater. They say that the usually appear to people of the kingdom and do give them blessings especially those looking for children, she usually give after sacrifices have been performed by adherest of her. In the water, Kena is yet another water god that is ………..in the clan. It is located in Adagabiri oral tradition has it that if a person killed either a man or women knowly, he is expected for him to go and report to the priest of Kena. Failure to do that will attract severe punishment from the water god Kena. In most cases, the children or the culprit usually dies. Other bush spirits that are worshipped by people who believes in them include Osuo-owei and Berikurukuru. It is also said that the founder Kabu gave all his children their respective god for them to worshipped hence in each village, in Kabowie, there have own deity.

The Kabowie’s celebrates the Seigbein festival which is still popular in the kingdom. It is celebrated for bad and evil spirits to go out of the kingdom and good things to come to the kingdom. It is held in the month of April every year. Native chalk is taken from the shrine of Kabo-zibara to cleanse the land. In the festival accordingly to eye witness account, the girls in the clan were so gorgeously dressed on the festival period that men were warned not to marry girl during the Kabo Seigbein festivals. Events in during the festival include mass fishing at the Orisa Kike, and paying of homage to lineage ancestral spirits. In the festivals in the past and made fresh vows.

The people of Kabowie have making tradition which are highly entertaining. Some of the Owu Masquerade that are very popular in the kingdom are the Owu masquerade dance, the Azo masquerade which is made up of grass and the Opu Obori the Elephant masquerade. All there masquerade are for entertainment purpose only.

Culturally, the Kabowie’s have a lot of regard for the traditional marriage system. If a man is interested in a woman or both are in love with each other, it is expected for the man to approach the girls family and demand from the family that he want to get married to their daughter. Oral tradition has it that the man may be asked to pay some amount of money not more than fifty thousand naira as dowry for the girl. After meeting all traditional marriage demands the girl or woman will be given to him the man or the eldest in the man family as his wife. This according oral tradition is a honourable marriage. The Kabowie’s does not encourage the cohabitation of a man and woman and called themselves husband and wife. Under this circumstance (cohabitation), if a woman or girl commits adultery while in her husband’s house, oral tradition has it that the man cannot claim adultery fee.

The Kabowie’s has a traditional system of rulership in place. At the helms of affairs is the Pere which is the king of the kingdom. He is the custodian of the culture of the people. He has his traditional council of chiefs which is the highest decision making body of tradition rulership of the Kabowie’s. it is been chained by the Pere himself. Amadaowie people that look after the clan are next on the level. These are men who were appointed by the council to look after the various villages/towns that made up the kingdom.

The kingdom is also the Amada-ere women group. The youth organization is also in the traditional system of rulership headed by the youth president. All these position are either by election or by appointment except the Pere which is hereditary. The people of the kingdom have some cultural virtues that is worth emulating by today’s generation, whether young or old. Kesiegberigba (Truthfulness) no mather what the situation might be, in early times, the people went all they can to be truthful.

Okosu-otuprae (Deep respect for elders). This was usually the norm in early times. The elders were deeply respected by the younger ones. Their words were usually regard as final. Amzitis carried Furu (stealing) was a very serious offense in early times in Kabowie. No matter how small the theft might be, it usually carries severe punishment. Hard work was the norm as every man have to take care of his family through legitimate means. Dou (peace). Because of the harmony that was existing in early times between the people of the kingdom there was peace every where in the clan. Peace was not just preached alone It was being practiced by both young and old.

The Kalabari Kingdom

History

The Endeme lineage is stated by all Kalabari traditions to have come originally from the Central Delta. Kalabari was the son of Mein, who broke away from Mein, at the Mein an cestral home of Ogobiri. The Endeme traditions states their ancestors to be Kalabari.

The people engage in business with the British which were mainly palm oil and slave trade. The impact of both the Atlantic slave and that of the palm oil with the British was that if exposed the people early in life to Westernization and business opportunities. Such areas as in socially, our people because became educated and were quick to understand the English language. Culturally our dressing and names were influenced by our meeting and dealing with the British. Economically, money exchanged hands as most of our people became rich.

Politically, we became cautious of the institution of governance and what it takes to have political control and authority.

The impact of colonial rule on the existing leadership of the clan is that of exposure to westernization as most of the leaders became literate.

Christianity was seen as allien and unacceptable to them. It was considered a taboo for one to have the traditional mode of worship for other strange religion.
The Kalabari Clan consist of 23 towns which forms the Kalabari kingdom namely Bukuma, Bakana, Oghonoma, Dekema, Abnema Kula.

The Kumbowei Kingdom

History

The name of the founder of Kumbowei kingdom is Kumbowei, son of Okita, son of Oporoza. He is one of the grandson of Ijo according to oral tradition. He has five sons Agolo, Tungba, Apele, Agbedi or Sagba and Angi. These sons later founded towns and villages that were named after them. There are Agoloma, Tungbabiri Apelebiri Sagbama and Angiama .

The people of the kingdom engages in business activities like canoe-carving ,fishing, palm kernel and oil in ancient times. During the British era, the people did palm oil with the British. According to oral traditions, the colonial rule has impact on the existing rulership of the kingdom. It has said that the British government through her representatives oppressed and intimidated the leaders. There were forced to accept their (colonial) rule.

In ancient times, the people of the kingdom because of their belief in idols reluctantly welcome the introduction of Christianity. But as time passes, they began accepting it and converts began increasing from village to village in the kingdom.

As of now, there are nine towns in the clan. there are Sagbama, Ayolomu, Apelebiiri, Bulu-Angiama, Bulu-Apelebiri, Tungbabiri, Turu-Angiama I, Turu-Angiama II, Ituatebe-Angiama. Though there are other smaller villages, these are of0f-shorts of there nine above.

Culture

The people in Kumbowei kingdom believed in the existence of the creator of heavens and earth, the name of their creator is Woyin. There also believed in nature spirits. These spirits are believed to be the unseen forces on earth that render one help or the other to human beings. There are also involving in protecting the people from harms.

There is the belief of Bush Spirit and Water Spirit. There is a special bush spirit in Sagbama named Osuowei. There said that he is a little small unseen man who is a hunter and medicine-man. The water spirits is of male and female, it is believed according to oral tradition that the man have the female water spirit as Beni-ere as the unseen water spirit wife of man. Every man is believed to have his Beni-ere. The woman have theirs as Beni-yei as unseen water spirit husband. It is also believed that every woman have their own Beni-yei. There is the king of the water called Beni-pere. All these water spirits rendering one service or the other by those who believed in them.

The people of the kingdom regards masquerade as one of their cultural heritage. There are some masquerade that is still celebrated up tell now. There are Angalapele and the Angbadikon. The Angalapele masquerade dance relate how stubbornness is bad while Angbadikon shows how a bad wife refuses to serve her husband.

The Kumbowei’s have festival that are celebrated. One of them is the Agadugba-Ogole for the male supreme nature spirit Ogbosu. It is celebrated within February and March every year. No fixed date but it is the deity through it priest that selects the date. The purposes of the festival is to appease the god. There is also the Ogie feast. It is celebrated within the towns of Kumbowei kingdom. It symbolizes good things coming to their respective towns. This feast is (Ogie) is a get-together party.

The type of marriage that is recognized in Kumbowei is the traditional marriage. There are different types of traditional marriage that was practiced in ancient times. There are Fe ere, Opu-ekie-ere, Kala-ekie-ere and the Dei ere. The first and second is called Bira-ere. The most common one in use now is the Kala-ekie-ere. The marriage fee is paid to the father of the girl on his acceptance, but if the marriage fee is not paid, the girl or woman is not regarded as a wife but as ordinary lover.

On inheritance, the culture of the Kumbowei’s is after the death of man, the kinsmen of the dead mets to take closer look at the asset of their relation. The wife or wives are shared among the kinsmen mostly nearest relation. The wife or wives do not share the properties of their late husband. The properties are shared of the dead person are shared among his kinsmen. The fixed assets is given to the children with the first son as the Chief caretaker of the fixed assets.

The kingdom of Kumbowei has different categories of leaders. The pere (the king) is the traditional head of the clan. he is the custodian of the culture of the people. The high Chiefs is next. They help the pere in their different places to over-see the entire kingdom for peace to reign. The town or village Chiefs are the next on the category. They over-see their communities. The other category of leader is only for the juju servers juju priest is in-charge of the clan’s senior juju, the Agadagha (Ogbosu). He is called the Opu-osu-kereowei. Then the Ogbu people followed the eagle feather man. The help the priest to work in the juju priests at the various towns or villages.

The pere is by hereditary while the Chiefs are appointed and installed by the pere. The senior juju priest is by the juju’s appointment through the seers or prophets. The Ogbu people by initiation, the senior juju priest and his helpers, the Ogbu people with him initiate the persons to their groups. Any other juju priest was appointed by the juju through the juju prophet.

Some previous leaders are Pere Penaowei, Pere Embiserimo, Pere-Cole. Others are Chief Edward Ogba, Chief Asigo Owusamedeh, Chief Aubake Deremoh. The tradition of the people of Kumbowei is carried down from generation to generation through oral stories by the parents.

Before the advent of pharmaceutical medicine, the sick were taken are of through massaging, herbs, if the cause of the sickness is from the spirit world, sacrifices are made to the spirit world, giving the spirit drinks, foods like tapioca mixed with palm oil are some of the things given to appease the gods.

The Ogbia Kingdom

History

Ogbia kingdom is founded by Ogbeyan who originated from Benin. His two sons namely Okoroma and Oloi ventured into the present site of Ogbia kingdom, after the death of their father.

Later the two children hosted other immigrants namely Obutoru, Tarabiri, Oboloma, and other miscellaneous groups to constitute sic major ethnic groups in Ogbia kingdom.

There are Oloi group, Okoroma, Tarakiri, Oboloma, Obutoru, and the miscellaneous group called Odinade.

Otoi group consists of the following villages; Oloibiri, Otnabo, Otuogidi, Otabi, Otakeme, Otuogidi, Omorokeni, Emeyal I, Emeyal II, Otuaseiga, Elebele, Otuoke, Otuaba, Ewoi and also Otuedi.

On the other hand the Okoroma villages are; Otuabagi, Kolo I, Kolo II, Kolo III, Imirigi, Otuagire II, Emadike, Owoma, Otuakpein, Otnaganagu, Okiri, Ologoghe, Aidyasara, Owuebu, Otuogori, Otwagire I and Otuokpoti.

The Taraki group migrated from Diobin area in Southern Ijaw. The villages are; Okodi, Ologi, and Ayakoro.

The Oboloma group came from Oboloma in Nembe. The villages are Oruma dn Ibelebiri. The Obutoru came from the deserted town of Obutoru in Akassa Koloama area. The villages is Epebu. The Odinade group immigrated from different points to the deserted Ebela kingdom. The villages are Opunde Emakaka, Akipelai and Idema. All these groups are loyal to Ogbeyan as the founder of Ogbia kingdom.

Traditionally, the Ogbai man is an agriculturalist women are farmers practicing subsistence system of farming while the men are palm cutters. Fishing is not a major occupation of the Ogbia man. During the era of the slave trade, the Ogbia man mostly the Chiefs were capturing slaves in their respective domains and selling them to the Nembe traders who in-turn sold them to the white-men. As a result of this slave trade business, the people settle in hideout in the forest to avoid raiding of the buyers. Hence Ogbia kingdom is having scattered settlement.

With the abolition of the slave trade and establishment of the Oil trade, the Ogbia man fully participated in the trade. They were middle men between the oil producers and the whitte-men. Nembe middle men who ventured into Ogbia had serious confrontations with the Ogbia Chiefs and middlemen.

As a follow up, Ogbia middlemen also purchased canons and arms from the white-men at Bonney, Brass and Akassa. Such confrontations however led to series of wars with the Nembe middlemen. Prominent among them were the wars between the Nembe middlemen and Opume, Oloibiri, Okiki and Amyama respectively. These wars led to the desertion of towns like Otuobhuom and Otuaki. Unlike the Okoroma district unit, Ogbia kingdom was not colonized by the Nembe forces; only that Nembe influence affected some of the village in Oloibiri group.

Spread of Christianity

Christianity spread into Ogbia kingdom between 1900 to 1920. there was no serious confrontation with the idol worshipers. It is because the Ogbia men had the belief that the world was created by the Almighty God; hence, Ogbia had not national deity like other areas in Niger Delta.

The spread of Christianity into Ogbia was through two major routes namely Okari in Engenne and also through Akassa/Brass by the Nembe missionaries. Generally the spread of Christianity into Ogbia greatly minimized the frequent inter village wars or confrontations with the Nembe traders. Also Nembe influence was greatly entrenched into Ogbia culture because most of the missionaries were Nembe Christians.

Colonial Administration

With the revocation of the chatter of the Royal Niger Company and the establishment of the British Rule in Nigeria in 1900, the British ventured into Ogbia kingdom. Oloibiri was the seat of Government.

The first thing they did was to recognized some warrant Chiefs such as Apata Amangala, Chief Amakaro Onwiga and Chief Obonin.

Subsequently, three customary courts were established at Oloibiri (1929), Emeyal (1936), and Amyama (1937) respectively. Later these three courts were recognized as clan centers.

Oloibiri clan consists of Oloibiri, Otuabo, Otnogidi, Otuabi, Otakeme, Otabagi, Otmegila, Opume, Emakalakala, Akipelai, Idema, Oturabala I, Oturabala II, Ewoi, Otuaba, Otuoke and Idema.

Emeyal clan consists of Amorakeni, Kolo I, Kolo II, Kolo III, Emeyal I, Emeyal II, Elebele, Imiringi, Otuasega, Oruma, Ibelebiri and Otuegwe II.

The Amyama grou also consist of Emadike, Epebu, Ewoma, Okiki, Ologoghe, Otuobhi, Anyama, Otnedu, Ologi, Ayakoro, Onimbur, Otuogori, Otuegwe I, and Otuokpoti.

Also other administratively, Ogbia was brought together with the headquarters at Oloibiri, the status of our kings were relegated to the background. They owe allegiance to the British Residence at Brass.

Name of Some Eminent Chief/ Leaders in Ogbia

Chief Apata Amangala of Oloibiri
Chief Iworiso of Opume
Oto of Akipelai
Anzakwro Onunga of Kolo
Ekpodidi of Emeyal
Obonin of Imiringi
Isaiah Awudese of Kolo
Chief Amos of Imiringi
Odogu of Otakeme
Chief William Owyewe
Agbori of Okodi
Chief Paul Nathan
Chief M. N. Dangosu
HRM Rev. George Amangala
HRM Modork Ogbogi (Oloibiri)
Chief Alex Malford Okilo
HRM King George A. Lawson of Kolo Creek
HRM King Theophilus of Amyama.

Culture

The belief of the Ogbia man about the creator is that the Almighty God created the Ogbia kingdom. This is the reason why Ogbia kingdom had no national deity like the Nembe group. That the first people created were a tortoise (Odughul) and a specie of frog traditionally called Anu petupe.

Traditionally, there are nature spirits. Among them is the was gods such as Osokolo of Otuasega, Ekpe of Imiringi, Okueduin of Kolo, Ikpesu of Amyana, Egirandi of Otuokpoti and Obenari of Oloibiri. Another is the spirit that gives wealth to people such as Amanywota. Since the Ogbia’s does not have a national deity, they have not common festival. However, the Odinade group celebrates the Eyala Otudul signifying the desertion of Ebela kingdom and also Eyal Odemi ran of Otuoke at Iyiakpokizo in Otuoke striving to unite.

Traditionally, like other places, Ogbia kingdom had similar beliefs about bush and water spirits. Generally in Ogbia, people do not go to bush on every 4th day called Ake. It is believed that spirit like Egbafido moves about on that day. This belief started at Ebela bush wehre the deserted Ebala kingdom stationed. On that day, the dead people of Ebila kingdom emerged to plant about. However such beliefs are gradually dying away because of the rapid spread of Christianity. Similarly, the water spirits called mamiwota existed which was purported to have been bringing wealth to people. Occasionally, sacrifices have been offered to them as to appease the spirits.

Ogbia kingdom also had mask display like the Odemimorm of Otuoke and Agelepele of Kolo. They are traditional play to gladdens the people mind. Generally in Ogbia, masquerades is more of dancing except the odemimon festival of Otuoke which is to some extent related to their culture. There is not general festival in Ogbi. Only that the Odinade group celebrated the Eyal Odudal-Ogbia in march/April, the Kolo creek celebrated a fishing festival in April and the Otuoke people celebrated Odemirom in October.

Traditionally, ancestors in Ogbia are though to have power and influence over the living who must perform prescribe ritual duties towards the ancestors lest they be displaced. If a person fails to perform his duties, the ancestors may make them sick but if he is in trouble, it can appear to him in a dream and suggest a remedy.

Divination – it is among the tradition of the people of Ogbia. Diviners has power to diagnoses illness or misfortune by determine what spirit or ancestor may have been offended and also look for a possible remedy.

There are three types of marriages that is recognized by the people of Ogbia kingdom. There are the love marriage where only drinks are served; traditionally marriage where the dowry is paid and finally the wedding church or court. Ogbia has a rich cultural heritage in terms of inheritance, the culture of Ogbia is simple and clear to inherit a chieftaincy stool, i.e paternal, it is always the first male childe. For a women, it is the first female of the women. In terms of properties, it is only males that inherit properties of the father. The same is also applicable for women.

In Ogbia, the economic mainstay of the people is farming for women and palm cutting for men fishing lumbering, canoe carving are hobbies. Local gin is distilled by Ogonigi and Ibibios. There are different categories of leaders in the clan of Ogbia. There are the Obanema (king), compound chiefs, family chiefs and the ordinary chiefs. The Obanema is paternal from the Royal Family. To day the Royal Family system is fading away. Compound chiefs and family chiefs are also paternal. Mostly an elder and responsible figure is chosen. The ordinary chiefs are those who buy the title because of their wealth. In Ogbia kingdom, we have three first class chiefs, six second class and ten third class chiefs all recognized by the government. There are all being elected to govern their respective zones and their functions are administrative, judicial and some traditional functions.

The Okordia Kingdom

History

Oral Tradition of origin collected in okoadia has it that the name of the founder of okordia kingdom is Akita. He came from Ado-Benin to Nembe and then to oruma. He finally settle at okordia in a village known as Agobiri. Though the people of okordia are predomently fishermen and farmers, they did palm-oil business with the British in ancient times, and it has impacted on them positively in that the economic of the kingdom busted especially those that were into it.

In the pre colonial days that is before the coming of the British, the people where governed by traditional rulers. The tradition of the origin says that one major impact of the coming of the colonial masters was the introduction of Christianity. Though the people rejected it in its totality at first, gradually it was accepted.

There are seven [7] communities today in okodia kingdom. There are Agbobiri, Akumoni, Ayamabele, kalaba, Ikarama I, Ikarama II, and Freetown. The kingdom is been ruled traditionally by the Irenanaowei king along side with its paramount ruler that are in charge of their respective villages. All of them [rulers] are being brought to office through elections and the main function include maintenance of peace in the kingdom as well as protection of lives and properties. Some pervious leaders in the kingdom include Chief Ezekiel, Wenibo and Chief M.D Ebiowo. At present, the names of the traditional rulers is king Richard Seiba.

The Opokuma Kingdom

History

Oral tradition has it that the name of the founder of opokuma kingdom is opokuma. He immigrated from Agadagbabou and settled first at a creek known as Ofonitoru before finally settling at the site in the hinter land of the bank opposite the present site of Opokuma.

According to a renowned historian S.K Owonaro, Opu-Okun [opokuma has two sons, namely, Oko or Okowariowei and Egeli. It was said that Oko was a giant who could neither dwell in houses nor could marry to produce a family. After the death of Opokuma, Oko, the giant of his father took over. However because of the size of Oko which made him not to marry, he married many wives for his brother Egeli. With one wife, Egeli had two sons Ekpu and Bia which grow up to a large family that was later named Okowori after the giant Oko.

The Opokuma’s were joined by immigrants from many other places. Some of the immigrants are as follows Igbanwari, according to oral traditions three brothers namely Agada, oil and Opia emigrated from Koroama in Taylor creek and settled with the children of Opokuma. History has it that this brothers became prosperous and grew to become a very large family. Another group of emigrants is Gbanrabiri. The ancestors of these people was said to emigrated from Ibeninoyakiri. Akanrabiri another settlers in the kingdom of Opokuma whose founder Akanra, was said to have emigrated from Ikibiri. Oyobu whose founder Oyobu-Owei emigrated from Ugebiri, in main kingdom. While Gbanrama, the last set of emigrants to settle with the Opokuma’s emigrats from Orama in Taylor creek.
Oral tradition has it that Opokuma in olden days used to be a popular town, but a peril under current in a lake swept away hundreds of them and decreased the population of the town. As at today, Opokuma kingdom has the following towns: Abuwari, Gbaranama, Ayakorama, Orubiri, Ofonibiri, Igbinwari Ekpuwari, Oyobu, Akaranbiri, and Gbaranbiri.

The major occupation of the people of opokuma kingdom includes farming , fishing canoe carrying and timber laundering however, in the pre-colonial and era , the people did trade by barter with the British. The traded palm oil and palm kernels business with them in Exchange for other important articles.
Though the majority of the Opokumites are Christians now, the introduction of Christianity met stiff opposition and it was looked as one of the oppressive means the white men was using to impose themselves on the people.

The Oyiakiri Kingdom

History

Origin: Ibeni Oyiakiri Clan settled North of present day Toru-Ibeni. Ibeni was the first son of Oyiakiri and he had ten other brother. At the great migration the first son. Toru-Ibeni shifted to the present position and the other brothers migrated from the original sport to where they find themselves, scattered in Ekeremor, Sagbama and Burutu LGA’s. As at today eleven sons have so expanded to form satellite Town due to the need to source for useful occupation. We can today count no less than Twenty-six scattered settlements.

There is no written evidence but oral traditional has it that, Ibeni-Oyiakiri Communities migrated from Ogbo-Kingdom. If this is true, then, all other clans that migrated from Ogbo Kingdom are our neighbours. They include, Tarakiri, Mein and Oporomo etc.

The main occupation of Oyiakiri Kingdom was Palm fruit collection by the men. The palm fruits collection was a very highly celebrated ceremony that all men were involved. A special day was generally agreed, on which the harvest begins. It continued from early January until late April or early May, when all the harvest is processed for sale. In the Salga axis of the harvest, the processed/products are either sent to Amassoma for Ekowe all in Southern Ijaw Local Government Area for sale, where the Royal Niger Company was based. Also Patani and Bomadi were centres for other parts of Salga there was confrontation among the parties in the trade. The company used its parameters to buy the products and since it was the mainstay of the people, what ever dictates were simply accepted by the people.

Ibeni-Oyiakiri clan has very little commercial production in any given area. The men were palm fruit collectors which activity is gradually fading away. To day, the men and women are subsistence farmers. Most of the Riverbank croppings are annual and particularly, the fishing too is on very small scale. To day our main trade item is the plantain. Due to our low production, we do not have an all-embracing market to attract buyers. We therefore send our plantain to Port Harcourt through Cargo boats locally
built. Some of these items are sent to the coastal markets at Lobia, Ukubie, Furopah etc either to barter or for currency.

The Ibenananship of Ibeni-Oyiakiri Clan from 1911 has been a creation of the colonial Government. Before the advent of the British Colonial hegemony, Orukariowei of Ibeni-Oyiakiri was the head of the clan but during the era of the British, Ibenanaowei became the Administrative, Social and Cultural Head of the Clan while the Orukariowei heads the juju worshippers kingdom. As far as History continues to brighten the future, the known Ibenanaowei’s from 1911 are as follows

First ;Amgbatu of Aleibiri
Second Ebiafa of Toru-Ibeni
Third Igbagara of Isoni
The first and second were not juju priests

Before the coming in of Europeans, the Ibeni-Oyiakiri clan had the same administrative structures as we have it today. As at threat time the head of the clan was the juju priest, who was styled Pere or Orukariowei. He had a council of chiefs, which carried on the general administration of the entire communities. Each community had a head who used to be the Amaokosuowei with compound chiefs as his cabinet. It is the same trend now, but the small difference now is the community development committee, CDC, which was not there before the advent of the military in Governance. The Community Development Committee and Towns in Ibeni-Oyiakiri Clan

Toru-Ibeni I
Anyama-Ibeni
Akeddei
Ossiama
Isoni
Odoni
Toru-Ibeni II
Warrigbene
Egbopulogbene
Awegbene ;
Ogbonogbene
Akeddei Torububogbene
Agidigbene
Eastergbene
Kunou
Adagbabiri
Ogbosuwari
Lalagbene
Aleibiri
Angalaweigbene
Tietiegbene
Ongoloba
Adiegbe
Ogbogbene
Kaarengbene
Obotebe Burutu LGA in Delta – Original Oyiakiri Community in Brutu LGA

Culture

The only example of a common deity in Ibeni-Oyiakiri Clan is the OYIAKIRI EBGESU. To us who are informed under oral evidence our own Egbesu is “WOMAN” which is even more powerful than themale in Oporomo Kingdom. The centre of worship is “OGBOSUWARE” and the deity appoints its chief priest. This is a clan deity.
Also, the various communities have their individual deitieis. They have them from different sources and are worshiped in theirown ways. Good example are the ISONI TARASAIN, Okoroso of Ossiama and Benikurukuru of Toru-Ibeni. Sometimes, neighbours from the clan and beyond are invited during the festive periods.

There is no common festival for the people of Ibeni-Oyiakiri Clan. Some communities have individual, annual and bi-annual festivals. A Good example is the Adigbe feasting and fishing festival of Ossiama which is annual. Also the Opuaduno fishing festival is a bi-annaul ceremony. The Ison – Kalatoru fishing & feasting festival and Odoni, new yam festival are annual events, just to mention a few. Youths Body are bi-products of successive military Administrations

The Tarakiri Kingdom

History

Oral tradition has it that the people of Tarakiri came from their ancestor named Tara or Tarakiriowei. He, along with his brother the ancestors of Kolokuma and the Opokuma with their father Ijo in Benin but were forced to leave because the Oba seized private land and levied high taxes. There the big dispersal came and there Ijo have to come easterwards. He Tarakiri and others came to the River Niger some where south of Asaba. During that time, it was flood and there saw a big tree floating which there followed or swarm with it to Aboh. He settled for a while in Abo. Abo was not suitable to him so he migrated to Obiama. Problems later arose (that is between Tarakiri, Bowa and others) which lead to further dispersal from Obiama out of the villages, Anyama was the first to come out from the winter lands of Aguobiri to the main River Nun. Obololi the eldest son of Tarakiri remains in the creek. The name of the first village there settled is called Anyama. Between River Nun and Ekoli creek, dispersal begin to occur as a result of one problem after another.

In ancient times, the people did business with the British. One of those business is palm oil and palm kernel. The Britons sometimes gave them gun and gun powder in exchange for palm oil and kernel. This business brought a lot of enlightenment to the people as there were introduced to some civilized ways of living. It also brought economic prosperity to those doing the business.

Other occupation there engaged in are fishing, farming, production of local gin, carving of canoe and petty tradings. The towns of Tarakiri includes Anyama, Iyeibiri, Obololi, Oweikorogha and Ozezebiri and lost of other satellites communities scattered in central Tarakiri. Other villages in central Ekeremor include Sampou, Anyamasa, Agbidama, Igbemo-Angalabiri, Tumu and other satellite communities.

Colonial Rule

When the white man first came in with Lord Lugard leading them, there saw the presence of traditional governments in place. In other to administered justice, they established Native Authorities (NA’s) on clan basis. Tarakiri was one of the native authorities established in those days. The colonial masters, after one consultation with the traditional rulers and chiefs of various communities appointed one chief as a representative of the center. He hails from Obololi. The practice of appointing representative for the native authorities of a particular clan became the pace setting for the existence of the clan head. Prior to that time, it was the juju priest that usually head the kingdom of Tarakiri.

Spread of Christianity

The people of Tarakiri kingdom out rightly rejected the introduction of Christianity in the first instance. They looked at it as a foreign religion and that it was brought to weaken the existing traditional religion. Because of the firm belief on superstitions things, it was difficult to accept it but gradually it began sinking into their heart and people began accepting it. Today, there is practically no community where you will not find a Christian in the kingdom.

Culture

Religion - The people have firm belief that the God of the heavens and earth as their creator even before the introduction of Christianity. The name of the creator in the local dialect is Tameara meaning the creator. He is popularly as Woyin “our mother”.

Traditionally, the chief god of Tarakiri’s is called Tarakiri Egbesu otherwise known as Tarakiriowei meaning the man of Tarakiri. As their traditional national god, it is believed that he protects them against external invaders fight for them in war front, direct them in time of distress; oral tradition as it that prosperity also comes from Egbesu. It does not need human head or blood or sacrifice. Another traditional recognized god that are revealed in the kingdom is the Tarakiri Zibe. She is the woman god which is worshiped by the Tarakiri. It is believed that Zibe is also a protector. She is said to be ever present whenever her servant come when in danger. As a natural mother attends to the need of her children, that is how she answer the calls of her children she also gives children ,prosperity and other good things in life to her children . Egbesu and Zibe are ancestral gods traditionally, there are other bush spirits which are collectively called Bouyi. These are spirit that can take the form of man woman that reside in the forest. There is also the water spirits. Beni-oru is one of the water god that is worshiped by some people in the kingdom. It is believed that to you. Some of them are amphibious gods that also reside in the water. Orieperame of Igeibiri is an example of an amphibious god. It is believed that this god protect her servants from harm. Anomo is also one of the water gods that is represented by the African python. In times past, it usually attributed it to Anomo. The people use spirits, biscuits, coconuts etc to entertain her. She does not take alcohol.

Tarakiris’ have masking traditions powerful animals and fishes mostly carnivorous were carved and used as mask and the people put on these masks and dance as a form of entertainment to the public. Some of these mask include the image of crocodile (Egere, Leopard, Konowei). One interesting thing about Konowei according to oral tradition is whenever he sees the people of Tarakiri, it does not kill them, no matter the circumstances. The people of Tarakiri also don ‘t kill the leopard. Pere do not eat it. When he is killed, he being given the full burial rites of a chief. Buffalo (Ogori) is another mask that were carved for the sake of entertaining people. The water masquerades include Oyubiri, Offoromu, Angalapele. All of them are for entertaining the public.

On festivals, there is no festivals that are celebrated collectively as a kingdom but in times past, there use to be. Oral tradition has it that one of the festival that was celebrated was the Anyamazibe festival. During the festival, it was the custom that no woman breaks firewood. Kernels can’t be cracked at night. Any defaulter was dealt with. But those festival is gradually fading away.

The people also have other traditionally religious belief, one of them is cosmology. It is believed that every human being have a star, and therefore when a shooting star is seen, it is said that an important person is dead. There also believed that smaller gods control the seasons of the year. Other religious belief include Divinities, after life, the spirit of the ancestors etc.

Marriage - Two types of marriage is recognized in the clan. One of them is the Ikie marriage otherwise known as the small dowry. The second type of marriage is Bere, that is big dowry.

Burial - In Tarakiri tradition, when a person dies, the people usually consult the spirit of the dead to ascertain whether he or she is a wizard or witch or not. If he/she is found to be a wizard/witch, the person will be thrown away into the evil forest. But if not, he/she is buried the next day. After three days of burial, if the dead is a man, the hair of his children along with family members that are younger to the dead man is shaved. It is believed that the hair of the children and relatives are the money that will be spent in the spirit world. So the more the hair, the more money the dead person will have in the spirit world. The night preceding the shaving of the hair, there will be a grand wake keeping. After the final burial, then the family of the dead man will gather for the next stage called Dudie. That is the sharing of the property of the dead. It usually occur before the first anniversary of the dead.

On inheritance, it depends on the type of marriage that is been contracted between the dead man and his wife. If the marriage is the Bere type, then, everything that belongs to the dead man belong to the children and his family members. But if it is the Ikie type, then the maternal side of the dead man has it but due recognitions also given to the children.

Leadership - The kingdom of Tarakiri has its traditional form of government which see to the peaceful co-existence of its subjects. At the helms of the traditional rulership is the clan head. He is called the Ibenanowei. He is the custodian of the culture of his people. He ensures that there is a peace in his kingdom. He has his council of chiefs kingdom. Next on the ladder is the Amananowei. That is the village head. As a member of the council of chiefs, the Amananowei make sure that his village or town is living in harmony with the aims and goals of the kingdom. He oversees all the traditional activities of his village and makes decision accordingly. Other leaders include the Berinanowei, that is the compound head. He is almost always the eldest in the compound. The Polonanowei which is the family head is the least among the leaders. All forms of laders are elected into office.

Previous leaders who have contributed their quarter after the native authority include the following

George Dienkuro of Igiebiri
Koruowei Bidein of Oweikorogha
Augustine A. Taribi of Oweikorogha
Silas Dodo of Obololi

All these were clan head.

The Tungbo Kingdom

History

The people of Tungbo kingdom originated from Otuokpoti in Ogboyan (Ogbia) kingdom the name of the fender of the kingdom is otugbo he left done to constant oral tradition has it that he migrated first to okrungo island along the Nun river. From there, he moved through a creek now known as tungbo creek. During his immigration, he spent at the present location of Tungbo town.

The Tungbo’s major occupation in the past was the cultivation, collection and processing of palm produce-palm oil, palm kernel, palm fruits. This business attracted the attention of both natives and Europeans traders in the territory of Tungbo. With the presence of the whitemen the palm produce business busted the economy of the people. Ate the present time, the people apart from palm produce business also engage in fishing and farming along side with the local production of gin.

Although the majority of Tungbo people today are Christian the introduction of Christianity to the people of the kingdom met stiff opposition from the people historically, the people felt that the whiteman’s religion was an interruption of their idol worship.

Tungbo Ebe kingdom is made up of five major towns along side other satellite towns and villages. The names of the towns are Okrungbo, Balaware, Ondubiri, Frediegha, and Eguebiri.

Culture

The people believed in the existence of Almighty God as the creator of heavens and earth.
The people also believe in the existence of nature spirits. They refer to these spirits as Angels of God.
The clan’s traditional god is called Akpolokigai. It is found in the bush behind the settlement another deity that is worshiped is Diyain. These gods are worshipped by its adherents till today.

The people of Tungbo Ebe kingdom have making tradition through there are not observed or celebrates but spread through other festivals which is being used to entertain people. The masquerades according to the people tell stories relating to animals lives like fishes, reptiles, birds and shows the culture of the people.

The kingdom of Tungbo Ebe has festivals that are celebrated. One of the Akpolokiyain fishing festival. It is according to the appearance of moon helped between January and February every year. It is four days celebration. Another festival again that is celebrated is the Diyain fishing festivals. These two festivals involve fishing in some special lakes. The people dances and do other forms of festivities all through the celebrations. The “Ebe” benemo oge festival is also one of the remarkable festivals that is celebrated by the people. It is in commemoration of the civil war between federal forces and Biafran soldiers in which several soldiers and civilians died. The war according to oral traditions affected the people adversely. They had to escape from their homes since the season in which the war occurred was bad. At the initial stage, the festival was done to attract those who abandoned their homes to return, that peace has returned to the land.

The Zarama Kingdom

History

The people of Zarama according to oral tradition of origin say that there came from Ado-Benin. They left Benin as a result of tribal war within the Edo kingdom. The founder of the clan is called Zara. He left Benin and settled at the present land and called it Zarama. He had two male sons. The first one is called Epie and the second one is called Nyambiri. There are two villages in the Epie Zarama and Nyambiri.

In ancient times, the people of Zarama engaged in palm cutting, canoe carvings and farming. Accordingly, there was nothing like the slave trade business unlike some other clans in the Izon nation.

When the colonial master came, Okwnu who was the traditional ruler of the clan accepted and relinquish power to the colonial master. He supported them by encouraging his subjects to be obedient to them.

Spread of Christianity

At first, the people rejected Christianity which was introduced by Mr. George Obougu at Nyambiri. Later, Mr. George left the Zarama Epie the next village where it was accepted by the people. As a result of the people acceptance, he build a church there. He was supported by other Christians from Nembe where he was also convinced by the teaching of the white-men.

Culture

Before the introduction of Christianity, the people of the kingdom believed in Idol worship. Prominent among them is Igbonu which is believed to be the god that brings riches, children, education and health. Oniso is the name of their creator. It is strongly believed that He is the creator of the heavens and earths and all the things in them.

Traditionally, the people of the clan have belief in nature spirits. It is believed that apart from Oniso, there are other smaller gods playing various roles. One of those smaller gods is named Ozidia. He reside in the bush. It is generally believed that where he lives, nobody goes there to do any work like bush clearing and farming there.

Although there is no festival that is been celebrated today by people of Zarama clan, there was a time when the inhabitants of Nyambiri celebrated a fishing festival which was held between March and April every year. During the festival fishing is done in lake Abanigina. Another lake where fishing is done during the festival is lake Opio. These lakes even though is been owned by a particular family, it is fished by the generality of the clan.

In ancient times, there is a very strong bond of kinship in the clan. for instance, when some one dies, especially women, it is the culture to inform the woman’s maternal (mothers) people about the death. In Zarama, it is called Abiye and Idu. Abiye means where your mother gives birth to you. Idu means where your grandmother gives birth to your mother. All these kinsmen must be informed and there must see the corpse before its burial. Same is also done during marriage. The Abiye’s and the Idu’s must be informed that their daughter’s is getting married.

traditional marriage is the only recognized marriage in the clan. It is been celebrated for four days. In the period, the woman does not take a bath. The man does not sleep with her during this period. The people during this four days marriage feast will be drinking and eating in the family arena called Abi. After the fourth day celebration, the marriage is fully contracted.

Culturally, when a man dies, every properties of the man belongs to the first male child of the deceased. In a situation where the dead man has only females, the same is applicable. The properties goes to the females of the children or child.

Administratively, the clan is run by the clan head. He is the king of clan. there also has paramount rulers of each village in the clan. community development councils, youth association. These chifes and responsible men see to the peace and security of the clan. the roles are from administration, judicial roles. They are voted in office through election.

Ijaw Festivals

Ijaw Youth Congress

Towards a better Niger-delta

This section will provide first hand information, news, views, interviews as regards the Ijaw People's interest.

Ijaw National Congress

The Ijaw National Congress was formed in 1991

To work for Ijaw unity and promote national (Ijaw) consciousness.
To create a forum for all Ijaw people to meet to discuss the plight of the Ijaw man is Nigeria
To familiarize the Ijaw people with the problems of the various Ijaw Zones
To adopt a co-ordinated, centralized, and united approach to finding solutions to Ijaw problems

Ijaw Unity

Before 1991, many Ijaw groups had been formed in many parts of Nigeria essentially to draw attention of Governments to the plight of the Ijaw and protest the extant state of affairs in Ijaw land, especially among the youths who were eager for a change in the status quo at whatever cost by what ever means possible.

Unfortunately however, these earlier Ijaw interest/pressure groups were unable to nurture the required central organization (of all the Ijaws) to effectively promote National (Ijaw) Unity, cohesiveness and consciousness essential for our survival as a people. Again, because of the lack of central body, they were also ineffective in confronting the marginal political / economic condition of the Ijaws in the Nigerian federation. It was in response to the appalling conditions occasioned, in part by the absence of a central unifying Ijaw organization that our three distinguished Ijaw fathers / leaders; Chief (Dr.) H.J.R. Dappa-Biriye, Chief George A. Weikezi and Chief F.H.E. Brisibe, all of blessed memory, met with other compatriots at the 29 Calcutta Crescent, Apapa, residence of Chief Weikezi under the auspices of the Ijaw people Union (Lagos) on 25^th, 29^th and 30^th of October 1991 The series of meetings was meant to fashion out a way for the Ijaw to grid their loins to face the challenges of endocolonialism that the Nigerian Federation now practiced.

The outcome of these deliberations (and studies undertaken by this group) was their conclusion that the Ijaw nation needed a think tank, an organ that will be the collective brain-box of the nation. The think tank, in practical terms was perceived as an institutional equivalent of the “Godfather’’ personified in the president of the organization “who must never sleep’’ who must be alive and awake at all times to know, discover, proffer and provide solutions for all Ijaw individual, groups, clans and national problems, whatever and however these may be and whenever and wherever they may exist. It could be noted here that INC today, especially it’s NEC, as portrayed vide its 1996 Constitution is a close approximation of the vision of 1991!

The immediate outcome of the Calcutta Crescent meetings of 25^th, 29^th and 30^th of October 1991 was the decision to convoke the All-Ijaw National Convention which held at Patani on the 23^rd of November 1991.

The Patani Convention of 1991 saw the emergence of Dr. (now) Prof. C.A. Dime the leader of the coordinating committee with P. Z. Aginighan as secretary. The Committee later transformed into the INC and Dime led tenure ended in 1994 during another Patani Convention of 7^thJanuary 1994.

First Ijaw National Convention (Patani '91)

The 1991 Patani Convention was organized jointly by the Delta State Izon Consultative Committee (?Warri) and the Ijaw People’s Union (Lagos) and was hosted by HRH Major L.M. Erebulu (Rtd.), Aduwo II, the Pere of Kabowei Kingdom, under the chairmanship of Chief F.H.E. Brisibe.. Powerful and inspiration speeches and paper presentations were made by Chief (Dr.) Dapp-Biriye, Chief George Weikez, Rev. (Dr.) C.A. Dime, Justice J.A.P. Oki, Tony Engrube, Morris Ekiye, Prof. P.S. Akponwei P.Z. Aginighan among others.

The two major resolutions of the convention, as reflected in its communiqué were :

The demand made on the Federal Military Government to create homogenous Ijaw States and Local Government Areas in the Ijaw Country; in the firm conviction that the Ijaw question was more political than economic and could solve these problems by themselves.
The constitution of a committee (later to be known as the Ijaw National Co-ordinating Committee, (INCC) which was mandated to “examine various issues raised which affect collective Ijaw interest in the Nigerian federation” and to be the eye of the Ijaw in the affairs of the nation.

These have since set an enduring agenda for the Ijaw people.

The second major activity of the Ijaw National Coordinating Committee was the holding of the 2nd All-Ijaw National Convention tagged” Arogbo 92” in Arogbo, Ondo State 20th 22nd November, 1992. Arogbo was graced by the eminent presence of Chief (Dr.) Dappa-Biriye, Chief George Weikezi (the “Big Daddy”), and a personal envoy of Chief Ada George, the Governmor or Rivers State, and HRH Pere D. M. E. Eperetun, Aagadagba of Arogbo-Ijaw Kingdom. The keynote paper was presented by Prof. Kimse Okoko.

This “Arogbo 92” felt that matters of the Ijaw race should not continue to be handled by a committee. The name, All-Ijaw Cultural Association, was therefore adopted instead of the Ijaw National Coordinating Committee. “Arogbo 92” also raised the status of INCC to an interim National Executive Council, although unelected, with a mandate, within six months to:

Prepare a draft constitution, and
Organise a Delegates Conference to ratify the constitution of the Pan Ijaw national body.

All Ijaw delegates Conference

In accordance with the mandate of the 2^nd All-Ijaw National Convention, “Arogbo 92” an all-Iajw National Delegates Conference w as held at Kaiama on Saturday, May 15th, 1993. The name Izon (Ijaw) National Congress was adopted as an umbrella organization to handle all Ijaw matters. The Constitution of the body was also ratified, and the interim NEC was mandated to organize the 3rd All-Ijaw National Convention and elect National officers in accordance with the new constitution. The communiqué also reiterated the call for the creation of three homogenous Ijaw States namely Toru-Ibe, Oil Rivers and Bayelsa.

At this point, the INC is said to have taken its current shape and was ready for action.

Failed Attempt To Convoke 3^rd Ijaw National Convention

On the advice of Chief (Dr.) Dappa-Biriye, who indeed chose the venue of the two previous conventions at Patani and Arogbo, the 3^rd Ijaw National Convention was slated for November 1991, at Abua Town in Abua / Odual Local Government Area of Rivers State. Arrangements had reached advanced state before the process was aborted by state security agents who were, apparently, disconcerted with the sheer thought of a large gathering not Ijaw people at the time when General Sani Abacha had just ousted the Interim National Government of Chief Ernest Shonekon.

A Full Blown Caretaker National Executive Council

A National Representative Council meeting was convened for Patani on Friday 7th January 1994 to discuss a number of issues facing the Congress and to review the State of the Nigerian Nation. Not only had the 3rd All-Izon National Convention (Abua ‘93) been aborted, issues of great national significance e.g. the Constitutional Conference, were staring the Ijaw nation “in the face”. Members of Council therefore felt strongly that a caretaker National Executive Council be put in place for the period between January and November, 1994 when the 3rd All-Ijaw National Convention would be held. A new full blown caretaker National Executive Council was thereafter elected thus with:

Mr. J.B. Fumudoh as President
Dr. Dinma Denni-Fiberesima as Vice-President
High Chief F.J. Williams as National Secretary

Pre Constitutional Conference / Ijaw Colloquium (PCIC)

The National Executive Council in it’s meeting held at Patani on 8th January 1994 resolved to organize a Pre-Conference Ijaw Colloquium on the proposed National Constitutional Conference. The PCIC was duly held on Tuesday, March 1st, 1994 at the Cinema Hall of Hotel Presidential, Port Harcourt and a communiqué was published in the Guardian of March 13th, 1994. The PCIC adopted the memorandum already submitted to the NCCC.

InaugurationÂ Of Council Of Ijaw Elders And Conference Of Ijaw Traditional Rulers

By virtue of the relevant provision of the Constitution of Congress, the first ever Council of Ijaw Elders and Conference of Ijaw Traditional Rulers were inaugurated on Tuesday March 22nd and Wednesday March 23rd 1994 respectively at the Cinema Hall of Hotel Presidential, Port Harcourt.

Joint Communique Of Conference Of Ijaw Traditional Rulers

The Pre-Conference Ijaw Colloquium asserted the inalienable rights of the Ijaw to all their territories, self determination and control of all resources under the earth, the airspace and the water including the Exclusive Economic Zone. The conference and council decried the deliberate balkanization of the Ijaw and gave approval to any form of struggle for the unification of the Ijaw in Nigeria. The communiqué was jointly signed by HRH Jones A. Ere II, Ebenanawei of Ogboin Kingdom for Traditional Rulers, Chief (Dr.) H.J.R. Dappa-Biriye for Council of Elders and Mr. J. B. Fumudoh, President of INC.

Boycott Of National Constitutional Conference

The conference of Ijaw Traditional Rulers also met with the National Representative Council. A joint communiqué of the meeting of the Conference and Council, which was published in the Guardian on Saturday May 21, 1994, endorsed the boycott call of the INC on the ground that a conference of the nature being proposed was incapable of addressing the fundamental issues of the Ijaw question in Nigeria.

Bonny '94

The Fumudoh led Caretaker Executive Committee also attempted to hold another 3rd Ijaw National Convention. The 1994 INC “Crisis” which surfaced just about the time before the Convention eventually led to the outright cancellation of Bonny ’94 at the instigation of the military administrator; citing security concerns as the reasons.

Third Ijaw National Convention (Port Harcourt '95)

A steering Committee was set up, on the resolution the INC “Crisis” by Ijaw Traditional Rulers, Elders and Ijaw Senior Military officers, to conduct the first democratic elections into the National Executive Council of Congress in accordance with the 1993 INC Constitution. This convention elected the following officers of Congress:

President - Mr. J. B. Fumudoh
Vice President - Dr. Dinma Denni-Fiberesima
National Secretary - Chief Francis J. Williams
National Asst. Secretary - Mr. Erasmus U. Patrick
National Treasurer - Chief M. Y Waritimi
National Publicity Secretary - Mr. Eric Senibo
National Asst. Publicity Secretary - Mr. A.E. Esete
National Organising Secretary - Mr. Douye Diri
National Asst. Organising Secretary - Mr. Godspower T. Oporomo
National Financial Secretary - Mr. Pius Uromi-Owu
National Legal Adviser - Hon. J. L. D. Dagogo
National Auditor - Dr. M. P. Okonny

The J. B. Fumudoh led National Executive Council remained in office till 9th September 2000 during which period it organized among other things, the following :

Review Of The 1993 Constitution Of INC - The Ghomorai Committee was set up and charged to carry out an in-depth and extensive review of the 1993 Constitution and produce a Constitution to regulate the affairs of the virile Pen-Ijaw organization, as the INC, for the benefit of the Ijaw Nation. The CRC submitted its draft report to the NEC of Congress on the 30th May 1995. The Ijaw National Representative Council (INRC) concluded debate on the proposed amendments on the 28th of July 1995. A special convention of Congress at Patani on the 10th of February 1996, by a unanimous resolution, amended the 1993 INC Constitution which thenceforth became the Constitution of the Ijaw National Congress and referred to as the INC Constituting 1996.
Demand For Creation Of Three Homogeneous Ijaw States - Following the setting up of the State Creation, Local Government and Boundary Adjustment Committee and the request for submission of memoranda, the INC responded by submitting an Ijaw National Memoradum dated January 1996 demanding for the creation of three homogenous Ijaw States, namely; Toru-Ibe, Oil Rivers and Bayelsa with corresponding Local Government Areas and adjustment of boundaries such that Eastern Andoni could be excised from Akwa Ibom State and merged with their kith and kin in the proposed Oil Rivers State; the Ijaws of former Ekenwan, Ofunama and Ofunama and Siluko districts be excised from Edo State and merged with their kith and kin in the proposed Toru-Ibe State and Arogbo-Ijaws, Apoi-Ijaws and Furupagha-Ijaws of Ondo State b e excised and merged with their kith and kin in the proposed Toru-Ibe State. The subsequent creation of Bayelsa State was one great landmark in the struggle of the INC for self-determination and control of resources for the Ijaw in Nigeria.
First All-Ijaw National Cconference - The first Pan-Ijaw Conference was held at the auditorium of the Women’s Affairs Ministry at Yenagoa on the 27th of August 1998. Following the death of General Sani Abacha, the assumption of office of Gen. Abubakar junta, the INC convened this conference for the main purpose of bringing together Ijaw politicians to debate the need to form a single political organization base controlled in Ijaw land. It was felt an Ijaw political party would provide opportunity for the Ijaw to negotiate on equal terms with other ethnic groups to form a merger, coalition or a broad based political party which would give ample regard to Ijaw interest. Such an Ijaw controlled political party, it was generally believed, would give meaning to and sustain our age-long desire and aspiration to stand on our own as a distinct geo-political zone and further that such a political organization would provide a formidable platform for the continued articulation of Ijaw interests in Nigeria.

The major outcome of this conference was the formation of the National Solidarity Movement (NSM), an Ijaw political party. A steering committee was formed to actualize the goals of the movement.

Position Of Ijaws In Lingering Political And Socio-Economic Problems

The INC published a position paper stating that the way forward for Nigeria was to practice true federalism in which the federating units shall approximate ethic national boundaries and in which each unit shall have political and economic autonomy with ample opportunities for putting up plans of their own for self development.

INCUSA And The Launching Of Ijaw National Alliance Of The Americas

The awareness generated by the activities of the INC and efforts at internationalization of the Ijaw struggle led to the establishment of INC in USA (INCUSA) and the Ijaw National Alliance of the Americas on Saturday, 5th September 1998 at 100 Capital Boulevard, Rocky Hill, Connecticut USA.

In Britain, Ijaw People’s Association (IPA) and Federated Ijaw communities of Great Britain and Ireland (FEDICOM) picked up the mantle of the Ijaw struggle. In recognition of the efforts of the INC, the President of Congress, Mr. J.B. Fumudoh was given the responsibility of presenting the keynote address at the INAA launching in USA. The keynote address dated August 1998 used the occasion to educate the international communities on the Ijaw question in Nigeria, highlighting who the Ijaw are, the history of their struggle for self-determination, the Ijaw question in Nigeria and the way forward in the resolution of the question.

Memorandum Submmitted To The Presidential Technical Committee On Review Of The 1999 Constitution Of The Federal Republic Of Nigeria

A memorandum dated January 2000 was submitted by the INC to the Presidential Technical Committee on Review of the 1999 Constitution by the Federal Republic of Nigeria. As usual, the memorandum recommended a true Federal Structure of Governance for the country in which ethnic nationalities or group of voluntarily associating nationalities with form the basic units of the Federation. Ten of such groups were recommended, including the Southern Federation comprising entirely of the Ijaw.

Forth Ijaw National Convention (Yenogoa 2000)

The fourth Ijaw National Convention (Yenagoa 2000) was almost marred by succession crisis. It held on the 31st of March 2000 at the Yenagoa Stadium and was declared open by His Excellency, Dr. Goodluck Jonathan, then Deputy Governor of Bayelsa State. The convention lecture was given by Prof. E J. Alagoa on the theme: “The Ijaw Nation in the new millennium”.

The elections scheduled for the next day could not hold due to a Warri High Court exparte injunction which, though it had been vacated, had created a non-conducive atmosphere for intra-Ijaw elections. The elections which eventually held on the 19th of September at the Yenangoa Sports Hall, produced the 2nd democratically elected National Executive Congress thus:

Prof. Kimse Okoko - President
Hon. Wg. CMDR. P. Y. Biakpara - Vice President
Dr. S. A. Bobo-Jama - National Secretary
Mr. Dan Ekpebide - Nat. Asst. Secretary
Sir. S. H. Wilson-Allison - Treasurer
Mr. Erasmus U. Patrick - Organising Secretary
Chief Senibo E. Princewill - Publicity Secretary
Barr. H. S. Dickson - Legal
Chief H. H. Krukrubo - Financial Secretary
Com. Cletus Monie Ozeke - Auditor
Hon. Mrs. Marie EBikake - Asst. Org. Sec.

First Pan-Ijaw Conference

The second Pan-Ijaw conference was held from 28th February 2nd March 2003 under the leadership of Prof. Kimse Okoko, President of the INC. The major achievements of the conference were the establishment of an Ijaw National (Trust) Fund in accordance with article 17 (b) subsection 4 of the INC Constitution and the restructuring of the standing committees of Congress. The conference also attracted various shapes of opinion especially from Ijaw intellectuals at home and in the Diaspora; engendered a strong sense of unity across the six states indigenous to the Ijaw and rooted a psychological approach to the Ijaw struggle. The Ijaw National Anthem was formally commissioned at this conference.

On September 15 2000. a new Executive Committee was sworn in following the highly acclaimed successful elections held in Yenagoa on the same day with Prof. Kimse Okoko emerging as the new president of the Ijaw National Congress (INC).

In its first term 2000 December 2005, the Okoko led Executive successfully executed many landmark projects and programmes aimed at consolidating the gains of the previous regimes despite the externally induced crisis which engulfed the Executive Council. The attempt to compromise the lofty ideals of eh Okoko led Executive anchored in part on the principles of selfless service and zero tolerance for corruption however, failed through the patriotic efforts of the then Governor of Bayelsa State Chief D. S. P. Alamieyeseigha Ph. Dand other well meaning senior citizens of the Ijaw Nation and the determined commitment of its leader to stay on course regardless of these evil external / internal influences.

Some of the major successes of the Okoko led executive council include:

The production of an authentic Ijaw map.
Initiated the composition of the Ijaw National Anthem under the aegis of the late Dr. Adams Fiberesima, Dr. Gabriel Okara and Mr. David suowari.
Oganised the First Pan Ijaw Conference with the theme: “The Ijaw Nation: Forging a Common Destiny” in 2003 in the Alfred Diette Spiff Civic Centre, Port Harcourt.
Organised the First Ijaw National Day Celebrations and a World Summit with the theme: “The Ijaw Ethnic Nationality and the Nigerian State” in the multi-purpose hall, sports complex, Yenagoa on 23rd 25th February, 2005.
The constitution for the first time of the 13 statutory committees of INC.
Reconstruction of the National Representative Council (NRC) with Dr. T. A. T. Allison as leader and General Cletus Emein (Rtd.) as the deputy.
In line with its policy of strengthening our boarder areas which constitute our weakest links, an NRC meeting was held in Ibeno in Akwa Ibom in 2004 including visits to several Ijaw communities in Toru-Ibe in Edo State.
Staunchly supported the first struggle of the Ijaws in Warri.
Undertook conflict resolution interventions in several crises turn areas of the Ijaw nation etc.

Immediate Past Executive Council

The elections that produced the immediate past executive council were held in Yenagoa on the 15th of January 2005 with the following as its members :

Prof. Kimse Okoko - President
Chief Chris Ghomorai - Vice President
Dr.A.W. Obianime - Secretary
Chief J.E. Benamasia - Asst. Secretary
Rtd. Navy Capt. Allen Ojujoh - Treasurer
Barr. Z. Adango - Legal Adviser
Hon. Eva Hart - Financial Secretary
Comrade Robinson Ogunkoru - Organizing Secretary
Deacon Ekiyor Welson - Publicity Secretary
Mr. Theo Ezonfade - Assistant Publicity Secretary
Mr. Mina Ibitamino - Assistant Organizing secretary
Mr. Nalaguo Chris Alagoa - Auditor

Some of the major achievements of the immediate past Exco under the leadership of Prof. Kimse Okoko in its first two years include :

Organisation of 2^nd Ijaw World Summit followed by the Ijaw National Day Celebrations in Yenagoa
First and second Ijaw National Traditional Wrestling Championship in Yenagoa
Played a major role in the mass mobilization of all Ijaws in the census 2005 exercise which was acclaimed as a huge success.
For the first time, the Ijaws under the aegis of the INC were recognized as one of the major ethnic nationalities along with Afenifere (Yoruba), Ohaneze (Igbo) and Arewa (Hausa) and was accorded its rightful place by firstly meeting with Mr. President and subsequently invited as one of the four (4) major ethnic nationalities to the National Political Reform Conference.
Closely allied with the above, the Ijaw language has now been recognized as one of the major languages to be taught in Nigerian secondary schools and examined at the WAEC.
The initiation and the subsequent construction of the Izon House (INC Head Quarters) in Yenagoa in 2005 under Governor D.S.P. AlamieyeseighaÂ
The Ijaw History Project commenced again under Governor D. S. P. Alamieyeseigha in 2005 chairman by our eminent historian Prof. E. J. Alagoa
Most strategic achievements is the establishment of INC structures in all the clans of the Ijaw Nation and the inauguration of the additional chapters in the two strategic centres (Lagos and Abuja)
Through its activities, the INC has now become a household word and the authentic voice of the Ijaw people both national and internationally
The forth coming inauguration of the North American Chapter of the INC in Houston and later for Europe in London is a clear vindication of the successful structural reforms undertaken by the INC to internationalize its struggle.
The involvement again of the INC in the voters’ registration review exercise with the active support of Dr. Goodluck Jonathan.
The current efforts by the INC to resolve the line with its stated objectives
It has embarked on a serial publication of its activities
It has set up a functional secretariat with the relevant IT facilities. The INC now has a face and a voice.

Current Executive Council

The elections held on the 10th January, 2009 in Yenagoa, Bayelsa State produced the following officers:

Dr. A. W. Obianime (JP) - President
Chief Joshua Benamaisia - Vice President
Barr. (Chief) R. E. O. Esite - National General Secretary
Chief Victor D. Awala - National Treasurer
Theodore Ezonfade - National Financial Secretary
Barr. (Chief) V. B. Bamuza-Mutu - Legal Adviser
Hon. B ob Fredericks - National Auditor
Pastor Victor Burubo - National Publicity Secretary
Engr. Charles Ambaiowei - National Organising Secretary
Gold V. Ebiere - National Welfare Officer
Eneyo A. - National Assistant Secretary

These officers were sworn in on the 15^th January 2009

Current Zonal Chairmen

West: Chief (Dr.) S. Y. Mamamu

East: Engr. D. Boisa

Central: Chief W. K. Agamene

The Congress has established three zones (Eastern, Central and Western) and three chapters (Benin, Lagos and Abuja). The clans within the zones are:

Eastern Zone: Ataba, Ngo, Unyeada, Eastern Obolo, Asarama, Ibeno, Bille, Ibani, Kalabari, Nkoro, Okrika, Opobo, Udekema.

Central: Abua, Akassa, Apoi, Bassan, Bomo, Engenni, Ekpetiama, Epie, Atisa, Gbarain, Iduwini, Kabowei, Kolokuma, Opokuma, Nembe, Odual, Ogbia, Ogboin, Ogobiri-Mein, Okordia, Zarama, Biseni, Kou, Olodiama, Oporoma Oyiakiri, Tarakiri, Kumbo, Tungbo , Kugbo, Gbaraun, Koluama.

Western Zone: Akugben-Mein, Apoi, Arogbo, Egbema, Gbaramatu, Iduwini, Isaba, Kabowei, Kumbo, Ngbelebiri-Mein, Obotebe, Ogbe-Ijo, Ogbolubiri-Mein, Ogulagha, Okomu, Gbaraun, Furupagha, Olodiama, Oporomo, Seimbiri, Tarakiri, Tuomo, Diebiri.

The Past National Presidents of Congress Are:

Prof. C. A. Dime - 1991-1994

Chief Joshua B. Fumudoh - 1994-2000

Prof. Kimse Okoko - 2000-2008