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.