A SMART MOVE TO ENHANCE NIGERIAN UNITY

The intention of the Senate Committee on Federal Character to appraise the level of compliance with the Federal Character Principle is welcomed, provided it is intended to identify sections of the Constitution that might require amendments. Senator Smart Adeyemi, collaborating with the Federal Character Commission, currently chaired by Professor Oba Abdulraheem, the former Chancellor of University of Ilorin, is to organize a public hearing so that Nigerians could present their perceived marginalization to the public.

This is going to be an uphill task for Senator Smart Adeyemi and the Federal Character Commission (FCC). Is Smart saying that the FCC of 37 Commissioners is not smart enough in discharging their responsibilities? Smart has to be very stylish indeed in his crusade to 'control' marginalization in Nigeria.

Possibly his findings would compliment the bill at the House of Representatives seeking for the establishment of a commission to monitor the implementation of true federalism and harmonization of local government structures in Nigeria. The title of the House Bill is, "A Bill for Act to Provide for the Establishment of National Commission for Inter-governmental Relations and Federalism."

Part of the marginalization Nigerians could be complaining about is the revenue sharing formula. The House bill addresses the sharing of revenue among the three tiers of government so that no level of government maltreats the other. This aspect of marginalization might have resulted in under-development, with high rate of poverty in rural areas.

Nigeria is a country where every single community claims marginalization. The Yoruba, Igbo, and Hausa, cried during Chief Aremu Olusegun Obasanjo's administration for marginalization. The World Igbo Congress would blame the division within the Organization on marginalization, which they have been crying for ages. The Niger Delta Region only known word is marginalization.

Unfortunately in Nigeria, ethnic bias was heavily promoted by the Military. The Military came into politics to discourage "nepotism, tribalism" if I may borrow the military coup plotters' slogans of those days. Ironically, regionalism, tribalism, nepotism went through all past administrations in Nigeria, regardless who was at the helm of Nigerian affairs.

The Military regimes picked up the slogan with no solutions; from Nzeogwu to Ojukwu, Gowon, Murtala/Obasanjo, Shagari, and Buhari/Idiagbon. Babangida invented religious polarization, as an added variable; perfected by Abacha.

Unfortunately in some parts of Nigeria today (2008), religion and ethnicity are credentials for employment, contracts, and admissions to higher institutions. These are some of the variables Smart Adeyemi has to examine in his Marginalization adventure.

Adeyemi, the 'smart', is ready to right the ethnic and religious wrongs in Nigeria. It will be a heroic accomplishment for Smart Adeyemi if he comes with the magic formula for preventing marginalization in Nigeria.

According to Senator Adeyemi,

"It is only the governors that are guilty of this and are violating the Constitution in respect of the principle of federal character. They pick people from their villages, Local Governments into sensitive positions against the provisions of the Constitution."

I thought Senator Smart Adeyemi, who is a former President of the Nigeria Union of Journalists (NUJ), who spits words like Sango, is smart enough before concluding that "it is only the Governors that are guilty of this {Marginalization}." As a Journalist, he should know better.

Could this be the situation in Kogi State where the political players pick their people into sensitive positions against the provisions of the Constitution? It could be more than marginalization, possibly some retribution for disloyalty. How is he going to address the excision of his group from the old Kwara State believing that they would get better deals in the new Kogi? He has to probe the marginalization with the Igalas. Nigerians are really waiting for the outcome of Smart Adeyemi's adventure on marginalization.

He should realize that it is not limited to eleven States in Nigeria as he alleged, but practiced in all segments of the country's private and public services. Your cousins, uncles, nieces, religious members are all inclusive in the practice. Ironically marginalization has been imbedded in the veins of most Nigerians. It would take a genius to successfully probe the invisible marginalization policies in Nigeria.

Appointments and removals from office in Nigeria would always be coined as discriminatory. That is very obvious in a country where there is no trust among many 'nations' within the country. Even within each 'nation' there is no faith, just like what is going on in the Gateway State, where the issue of who would be the next Governor has degenerated into making lawmakers sworn to the oracle. The World Igbo Congress just concluded a convention in Florida (August 2008) that ended up with two factions.

Smart Adeyemi might have to get modish to understand how he would process marginalization 'policies' through over 70 million illiterate Nigerians, according to Dr. Kutara Elisha, Director of Inspectorate Division of Federal Ministry of Education. In addition to that, he has to deal with educated illiterates, who are the players in the marginalization game. How his Committee would go through Nigerians who have been hypnotized away from their basic life needs for lack of water, power supply, inadequate nutrition, and no job could be a challenge.

The United Stares of America could be phasing out the Affirmative Action program with Obama slogan "Yes We Can". Martin Luther King Jr., laid his life for humanity with "We Shall Overcome One Day". That song could be obsolete now in 2008 with Obama whacking it with McCain in the American Presidential election.

What is happening in the United States today does not mean that 'racism', as it is called in the United States, would fade away just like that. Nonetheless, the environment has matured to the path Obama is treading in 2008. Senator Smart should find ways to attain that level in Nigeria.

Nigerians that benefited from the Civil Rights Movement in America, most especially, at one time or the other should consider exporting their skills back to Nigeria helping Smart Adeyemi to get smarter. It would also make Nigeria a land of opportunities for the future generations, before Nigerians Abroad start loosing their teeth.

According to Smart Adeyemi,

"Now if that {Marginalization} is not addressed, the implication is that those who feel strongly marginalized and depressed will start thinking of being debased as human beings."

A timely warning for Smart Adeyemi, gays and lesbians in Nigeria would start requesting to be treated like any other Nigerians. Smart has to contend with the House of Rainbow Metropolitan Community Church in getting the gay community their rightful place in Nigeria. How smart would Smart Adeyemi approach religious organizations that accommodate the gays and lesbians, especially with the ordination of gays as priests in the Anglican Church?

Most Nigerians would frown at homosexuality and placed it as an infringement and a complete assault on Nigeria's core values. We could assume that the law on homosexuality is sloppy with lenient punishment for offenders. Nigeria classifies homosexuality as "unnatural offences" under Section 214 and "indecent practices between males" under Section 217 of the Criminal Code.

Smart Adeyemi went further to state that

"You know when somebody feels debased, it is as if the person is questioning the essence of his living and such a person is ready to go into internal terrorism that is when people start destroying government property."

Could this be the case with the Niger Delta Region people who felt marginalized from inception and now resolved into vandalizing Government properties, kidnapping individuals associated with the government, and now with oil war?

The movement for the Emancipation of the Niger Delta (MEND) had launched an "oil war" in response to Saturday, September 13, 2008 aerial and massive bombardments on one of its positions by the military. Is this what Senator Smart is referring to as terrorism?

MEND in the statement signed by Jomo Gbomo stated:

"Following a previous warning that any attack on our positions will be tantamount to a declaration of an oil war, the Movement for the Emancipation of the Niger Delta (MEND) has declared an oil war in response to the unprovoked aerial and marine attacks on a MEND position in Rivers State of Nigeria on September 13, 2008 by the armed forces of Nigeria. The operation will continue until the government of Nigeria appreciates that the solution to peace in the Niger Delta is justice, respect and dialogue. All international oil and gas loading vessels entering the region are warned to drop anchor in the high sea or divert elsewhere until further notice. Failure to comply is taking a foolhardy risk of attack and destruction of the vessel

." How Nigeria government handles the dividend of marginalization of the Niger Delta Region would be a challenge to Smart Adeyemi's Committee.

What about handling the rumor that Ibori might be considered a Minister and continue to marginalize his people at the expense of their needs. Nigerians might not believe much of the rumor, but the fact that he's been considered could be part of what Smart has to be smart about, when probing marginalization in Niger Delta Region.

It was rumored that Yar'Adua administration's effort to re-brand Ibori could have been tested during the recently concluded Beijing Olympics Games where Ibori as well as former Governor Lucky Igbinedion of Edo State were visible on the list of Nigeria's official delegation. Smart has to be very smart to come out with reliable results from his Marginalization probe.

That level of MARGINALIZATION of Obasanjo's regime to the Yorubas must be probed by Smart Adeyemi. He should extend same to the Servant-Leader with the allegation that he has stuffed his cabinet with people from the north.

What Nigerians should do presently is to appeal to the 'almighty PDP', to have mercy on poor innocent Nigerians, in spreading the 'honey' of democracy to every corners of Nigeria. Smart Adeyemi should get smart with this exercise. Nigerians are waiting the outcome of the marginalization probe.

If we may ask Senator Smart Adeyemi, what about the physically challenged Nigerians that have been stigmatized and marginalized? Honorable Yinka Ayefele, please advise Senator Smart Adeyemi on the wonderful work of God on physically challenged Nigerians most especially.

Courtesy DR. Femi Ajayi.
Culled from Nigerian world

National Parks in Nigeria (Nature Unspoilt)

Nigeria has abundant physical attractions ranging form hills, waterfalls, springs, caves, lakes and mountains across the length and breadth of the country. The fascinating features and beautiful scenes provide interesting sites for leisure, adventure and other tourism related activities. Some of these include the Jos Wildlife Park, Old Oyo National Park, Yankari National Park, Obudu Cattle Ranch etc..
National Parks are special natural ecosystems with unique attributes. They play special tangible and intangible roles vital to national/regional well-being as well as act as a catalyst for the development of eco-tourism. National parks also enhance ecological processes and life support systems such as soil regeneration, protection of nutrient cycles, cleansing and purifying hydrological cycles etc. Indeed the overwhelming roles National Parks play in ecological protection, enhance agriculture and medicine in a country like Nigeria far outweigh all other benefits. Today there are eight National Parks in Nigeria.

YANKARI NATIONAL PARK
Created since 1936 as a Game reserve, Yankari National Parks was upgraded to its present status(as a National Park) in 1991 and it covers an area of 2,250.10km. Its located in Alkaleri Local Government area of Baauchi State about 115km from Bauchi town. The Park could be reached by road from Jos airport through Bauchi state route and from Kano through Jos-Bauchi route.
The park has 110 visitor Chalets at Wikki camp, they are of several categories, including a low income youth hostels, a conference hall, in-door and out-door sport facilities, a standard restuarant, a natural clear and pure swimming pool(wikki spring water) sports facilities: badminton, table tennis and squash.

52 idetified species of animals including elephants , hippos, hartebests, baboons etc and variety of birds and fishes, marshall caves for those interested in caving. Yankari is also rich in ethno-historical and archaeological attractions, they include the Dukkey well, monumental iron smelting works of earlier settlements at Ampara and Shanshau with standing shaft furnaces. The year round wikki springs water, the source of river wikki which also serves as natural swimming pool is an added advantage to the park.

GASHAKA GUMIT NATIONAL PARK
This is the most scenic of all the National Parks in Nigeria. The Park covers an area of 6,402 sq km. Potentially, it is also the most important site for nature tourism with pleasant sub temperate climate, beuatiful array of scenery dominated by mountain valleys, rivers streams etc. The Park is home to some very highly endangered species fo wild life.
The Gashaka-Gumti National Park comprises tow sector each rich in its won unique flora and fauna species. The Gumti sector is located in its northern fringe while the Gashaka is on the southern fringe. The twin park is regarded as the largest in Nigeria and situates on vast land of mountains and valleys shared between two states, Adamawa and Taraba in North-East of Nigeria. It can be connected from Maiduguri, Jalingo, Yola and Republic of Cameroon

The park contains some historic sites, one of which is the Old Germain Fort at the Gashaka Hill. Gangarwal peak of the Chapal Wadi Mountain in range located in the Park is the highest peak in Nigeria. Fauna These include chimpanzees, cheetah, loepard, giant forest hog, colombos monkey etc. The Park is also a spawning ground for some fish species such as Nile perch, electric fish, Tilapia etc

CROSS RIVER NATIONAL PARK
It is located in the forest belt of south-east Nigeria. It has two sector, the southern Urban Division near Calabar and the Nothern Okwangwo Division near Obudu. It is conceived to protect and conserve the last vestige of the rain forest ecosystem and to promote eco-tourism in Nigeria. It is about an hour's drive from Calabar and can also be linked through Port Harcourt route.
The ultimate tourism potential of Cross River National Park lies on the development of the Kanyang Tourist Village to exploit the unlimited tourism resources of the Mbe Gorilla and the Obudu Cattle Ranch

The Park is home to many localized species of plants and animals which, include gorilla,drill. chimpanzee, an gwantibo or golden potto forest elephant, saleginella species.

KAINJI LAKE NATIONAL PARK
This Park is situated between Borgu and Zugurma sectors of Kwara State, it is reached through Ilorin by road and from Abuja through Lokoja; from Lagos through Ibadan, Ilorin and Jebba.
The Park have chalets, restaurants, conference hall and a water bus for lake cruising.

The Park is endowed with diverse wild life, a variety of ethno-historical and cultural sites among which are kobs, antelopes,hippopotamus, lions, etc The Park is closely associated with the famous Kaniji Lake oil hydroelectric complex.

KAMUKU NATIONAL PARK
The parks falls wholly within the Birnin Gwari Local Government Area of Kaduna State. The park could be reached through Kaduna-Lagos route from the south west and north east and from the central parts of the country. The park is 305km from Abuja, 789 km from Lagos and 125 km from Kaduna.
The park boasts of elephant, antelope, Oribi water- bust, hunting dog, wet cat, green monkey, side stripped hyena and jackal. A wide variety of bird is also found in the park.

OKUMU NATIONAL PARKS
It is located in Ovia south west Local Government Area of Edo State. It lies 45km west of Benin City and immediately south of Udo town. Okumu is endowed with forest elephants, loxodants Africa, cyclotis, dwarf crocodile, forest buffaloes, red river hog, chimpanzees, leopard and white throated guenon monkeys put on wildlife conservation list for species near extinction. Okumu is also rich in bird life. This unmistakably is a very serene environment
Ranger escorts, canoeing and sport fishing and a house from which a panoramic view of the park can be enjoyed.

CHAD BASIN NATIONAL PARK
It is situated between Borno and Yobe states. The wetland of Bade and Nguru are internationally acclaimed as congregation site for migrant birds coming all the way from Europe. The park is an internationally refurbished tourist attraction as it has played host to Prince Bernhard of Netherlands (1987) and Prince Philip of Britain (1989). The park contains some rare desert wildlife like giraffe, ostrich, red fronted gazelle, etc.

OLD OYO NATIONAL PARK
The park is located in the northern part of Oyo State.It is rich in fauna and flora resources, significant species of which are the buffoon, kobes, buffaloes, and wide variety of birds.
The park is close to cities like Ibadan, Ogbomosho, Abeokuta, Lagos, Saki, Iseyin, etc. It is situated in the centre of a busy commercial and industrial part of the country. It is also in the middle of a vibrant community rich in tradition and cultural heritage. Facilities available include chalets, tourist camps, standard restaurant, air conditioned buses and facilities for boat cruising and sport fishing etc.


Pictures will be uploaded subsequently

THE OSUN SACRED GROOVE. A UNESCO APPROVED WORLD HERITAGE

In 2005 UNESCO named the sacred Osun groove a world heritage. This groove is located in the south western part of Nigeria. Where the native occupants are Yoruba a group of people that I will be publishing articles on subsequently.

ABOUT OSOGBO
Osogbo is an ancient town, about 80km north east of Ibadan , the capital city of Oyo State. It is a prominent cultural, craft and art center, as well as a famous tourist destination in Nigeria.

ABOUT THE OSUN OSOGBO FESTIVAL
The Osun cultural festival is a unique annual celebration in honor of the river goddess, popularly called Osun. The festival has acquired an international status witnessed by both domestic and international tourist. River Osun was believe to have provided the water of life which save the inhabitant s of ancient Osogbo town from hunger, pestilence and religious war centuries ago. It is still believe to provide protective guidance till today. The annual celebration is therefore done in reverence and appreciation to the goddess of fertility.

ABOUT THE FOREST.
The dense forest of the Osun Sacred Grove, on the outskirts of the city of Osogbo, is one of the last remnants of primary high forest in southern Nigeria. Regarded as the abode of the goddess of fertility Osun, one of the pantheon of Yoruba gods, the landscape of the grove and its meandering river is dotted with sanctuaries and shrines, sculptures and art works in honour of Osun and other deities. The sacred grove, which is now seen as a symbol of identity for all Yoruba people, is probably the last in Yoruba culture. It testifies to the once widespread practice of establishing sacred groves outside all settlements.

Some Justifications for Inscription

: The development of the movement of New Sacred Artists and the absorption of Suzanne Wenger, an Austrian artist, into the Yoruba community have proved to be a fertile exchange of ideas that revived the sacred Osun Grove ;

: The Osun Sacred Grove is the largest and perhaps the only remaining example of a once widespread phenomenon that used to characterise every Yoruba settlement. It now represents Yoruba sacred groves and their reflection of Yoruba cosmology.

: The Osun Grove is a tangible expression of Yoruba divinatory and cosmological systems; its annual festival is a living thriving and evolving response to Yoruba beliefs in the bond between people, their ruler and the Osun goddess.

I am currently unable to upload images. Will do so subsequently

In Nigeria you get so many beautiful scenery that just take your breathe away.
Below is a list of rocks you can find in Nigeria.

Aso Rock

Natural/Physical. The rock is the largest rock out crop within the Abuja metropolis, ranging about 936m above sea level, dominating the landscape of the capital city and overlooking residential quarters and office buildings like The National Assembly, The Supreme Court and The Presidential Villa. The rock has become synonymous with the nation’s seat of power. It has some caves within the structure which can be visited by tourists with the permission of the local priest. Aso people used to take refuge in the cave during intertribal wars. The rock is a sight worth seeing for every visitor in Abuja.

Tula Highlands/Hills

Physical/ Natural. Found in Gombe state, these are beautiful dome-shaped rock formations with fascinating scenery. They are ideal for climbing and camping.

Eggon Hills & Caves

Physical-Eco-Tourism. They range over 30m. They are famous for many things; one of which is adventure. The rocks shaped like kopjes and inselbergs have long attracted strangers. Early Europeans settled at the peak of these hills. They constructed houses beside the slow flowing streams and unique rock formation. The caves were formidable natural bunkers for the native people in times of war. Eggon hills’ is an ideal place for mountaineering, wildlife

Zuma Rock

Natural/Physical (potential). It is situated along Abuja-Kaduna expressway. It is undeniably one of Nigeria’s most famous landmarks. It is an enormous 1km long inselberg, standing out like a giant altar. It bids farewell to visitors from the center of unity and welcomes travelers from the Savannah conference. When viewed from the south it looks like a human face. It is agreeably a wonderful scenery and a must see for every tourist

Olumo Rock

Physical and well developed. Found in Abeokuta, Ogun state. The name means under the rock. It has several caves crevices that served as hiding place for early settlers. There are steps on it to make climbing easier. It is a good place for sight-seeing, climbing and camping.

Kpambo and Fikiyu mysterious Rocks

It is a scenic attraction and as the name implies, the rocks are said to be mysterious. They are believed to move from one village to another at a particular time of the year.they are found in Kpambo and Fikiyu village in Taraba state

Riyom Rock

Natural. It is a beautiful tourist attraction that is laid systematically with small rocks on top. It is a pleasant architectural display of nature. It is found in Riyom Local government Area of Plateau state.

Imoleboja Rock Shelter

This is a massive granite rock with inner apartments capable of accommodating a large number of people. In the local dialect of the people it means ‘God has built a house’. It is found in Odo-Owa, Kwara state.

Shere Hills

Natural. Shere hill is about 1829m above sea level. It is recognized for its good sporting activities. It is found in Jos, Plateau state.

Expect pictures of these rocks in up coming bulletins.

ITSEKIRI NAITON

Above;Traditional attires of the Itsekiri people
Below;Cultural dances of the Itsekiri people


The Itsekiri are a peculiar and unique people in the Nigerian Niger delta. They have inhabited their homeland, which now constitutes the three Warri Local Government Areas of Delta State, Nigeria, for centuries. The Itsekiri have rich traditional and cultural practices.

Itsekiri modern history dates from the late fifteenth century when the Itsekiri people adopted a prince from Benin Kingdom as their monarch. Prior to this time, Itsekiri lived independently in different communities that included Irigbo, Ureju, Omadino and Ugborodo. With the arrival of the prince and adoption of the monarchy. These communities coalesced to become a Kingdom. The current monarch is Ogiame Atuwatse II, who was crowned at an impressive ceremony in 1987.

History reveals that in several waves of migration before the 15th Century, and some a little later, groups from Igala in Nupe country came in through the creeks; Yoruba from ljebu-Ode, Akure and Owo found their way into parts of the Kingdom and a group from Aboh also came in. Some along the coast came in through Gulani/Amatu.

Historically, the ltsekiri have a monarchy, over 500 years old, and which, as a rallying point in their society, remains its supreme government. From 1480 to now, there have reigned 19 Olu of Warri: five Olus of the pre-Christian era; 1480 - 1597: eight Roman Catholic Olus from 1597-1735, and six Olus of the post-Roman Catholic Christian era. Atuwatse I, baptized as Dom Domingo reigned between 1625 and 1643, having studied in Coimbra University in Portugal for eleven years where he obtained a degree. The first-ever church monastery built in what today is Nigeria was erected in Big Warri (Ode-ltsekiri) before 1700 and was christened Saint Anthony (today, the site is known as Satone). As an ethnic nationality, the Itsekiri people are a micro-minority in Delta State. Estimated at over 450,000, Itsekiri is one of the five distinct ethnic nationalities in Delta State, Nigeria.

The Itsekiri ancient Kingdom of Warri dates back to the 15th century. Their 1,520 square mile homeland, known over time in history as Iwere or Awyri, Warree, Aweri and Wari etc, had diplomatic, Christian and trade relations with Medieval Europe between the 16th and 18th centuries. It became a prominent trade centre within the Oil Rivers Protectorate.

Obaro Ikime, a prominent historian described the Itsekiri homeland as follows: "The Itsekiri inhabit the North Western extremity of the Niger Delta in area bounded approximately by latitudes 50 20 and 60 N and longitudes 50 5 and 50 40 East. Their neighbors are Bini to the North, the Ijaw to the South, the Urhobo to the East and the Yoruba of Ondo province to the North - West." ( Obaro Ikime Phd Merchant Prince of the Niger Delta, 1968).

The following also appeared in the footnote of Professor Allan Ryder's, book, Benin and Europeans 1485-1897 {page 108. "A.S.C. Scritture originali vol. 249 F328} - many varieties of the spelling of Iwere (Itsekiri word) appear in European documents. In the twentieth century English version - Warri has become the most common and will be used in future for the Kingdom of Itsekiri"

A highly cultured people, over the centuries they had impressive trade and cultural links with different people and these ties helped to broaden and enrich their cultural life. The Itsekiri were among the first to have contact with the Portuguese traders in the 16th Century. Traditionally, the ltsekiri are fishermen and traders.

The promotion of economic activity was a major pre-occupation of the ltsekiri monarch from the 16th Century. The fact that there existed a kingdom was important in the decision of the Europeans to do business with the ltsekiri. (Europeans tended to go to areas, which had a political system that could guarantee peaceful trade). The early contacts of the Itsekiri with medieval Europe, especially Portugal, helped to foster a conservative Christian education and civilization in Itsekiriland and the people remain proud of this historical circumstance.

The coastal location of the kingdom and accessible waterways and rivers did not only lead to the early contacts of the Itsekiri with medieval Europe, especially Portugal and foster a conservative Christian education and civilization, but it led to its significant prosperity between the sixteenth and nineteenth centuries as trade with neighboring ethnic groups and Europeans flourished.

These interactions also led to an Itsekiri prince, christened Domingo, going to study in Portugal for eleven years in the seventeenth century and returning as the first Itsekiri to graduate from college. Itsekiri prosperity proved to be a fertile environment for the emergence of prominent Itsekiri leaders like several kings or Olu. They include, Diare, Olomu and Nanna. The latter three all serving as Governors of Benin River.

However, unlike in the past when prosperity from their homeland propelled the Itsekiri people to glorious heights, recent riches have paradoxically become bane to them. Not only has exploitation of crude oil in the area debilitated the ecosystem and destroyed local trades and economies, from 1997 to 2003, Itsekiri were victimized by some of its violent neighbors.

Language: Another aspect of the culture, which was greatly influenced by their interaction with other people, is the Itsekiri language. ltsekiri words like oro (gold), sangi (blood), garafa (mug), kidibe (pipe) etc are derived from the Portuguese language.

The relationship with the British also helped influence the vocabulary of these very sophisticated group of people. Itsekiri words like torosi, tapita, woske and several others all came from English language. Their relationship with the Yoruba people and the Benin people also influenced a lot of the Itsekiri vocabulary.

Until comparatively recently Itsekiri as a language was the lingua franca that was used by all Urhobo, Itsekiri and Ijaw - in the Warri area. In fact up to the 1940's, anybody in Warri area, stranger or not, learned to speak Itsekiri, dressed the Itsekiri way and were given Itsekiri names.

Courtsey: Ugbajo Itsekiri Community. USA

IGBO COMMUNITY PART 1

IMO STATE
Ethnic Composition and Culture: The inhabitants of Imo State are lgbos, a culturally homoge neous group. The lgbo language is spoken throughout the state with minor differences in dialects. The official language of the state is how ever, English. Imo State has a very rich cultural her itage. This is manifested in dressing, music, dance, festivals, arts and crafts, and the traditional hospitality of the people.

Background Information

Historical Development: Imo State is one of the seven states created by the Federal Military Government on February 3,1976 during the MohammedObasanjo regime.Hitherto, the area known as tmo State was part of the defunct East Central State which was one of the twelve states initially created by the Federal Military Government (General Yakubu Gowon's regime) in 1967. With the creation of more states in 1991 by General lbrahim Babangida, Abia State was carved out from Imo State. The new Imo State is divided into twentyseven local governments areas (LGAs), and three senatorial zones .


Festivals: There are many traditional festivals observed in the State. Each community has differ ent festivals celebrated in honour of ancient deities or to mark an important event in the history of the area. There are different festivals to usher in the harvest season, the most popular being the Ahiajoku Festival, which is observed in all the farm ing communities.

Music and Dancing: Imo State is rich in tradi tional music and dances, which have persisted in spite of foreign influences. The lgbos have different types of music to suit various occasions, such as work, leisure, marriage, and funeral.Much of the traditional music is a combination of vocal and instrumental artistry, which produces a tuneful melody. Honoured traditional music and dances include Abigbo, Ekpe, Ikoro, Okonko, Mmawa.

Dress: The traditional apparel for the men is an overflowing jumper or a longsleeved shirt worn over the George wrapper, which is tied round the waist, flowing down to the ankles. This dress is complemented with a cap and a walking stick, which serves as an instrument of support and defence. The traditional wear for the women is a blouse, worn over a loin cloth. This female outfit goes with a headtie, ear rings and necklaces.Arts and Crafts: Traditional artists abound in the state. Works of art produced in the state include: carved doors, walking sticks of different designs, sculptures, flutes, wooden mortars and pestles, gongs, and the famous talking drums. Metal works and various types of fabrications are locally produced.

Culture: Part of the culture of the state is the lgbo traditional hospitality to visitors, which begins with the presentation of kolanuts to the visitor.The kolanut signifies that the visitor is heartily welcomed. The ritual of the presentation of the kolanut is consummated with the offering of prayers and thanksgiving or petition to the supreme God and other deities, for the protection of the visitor and the host.

Religion: There is freedom of worship in Imo State and religion occupies a central place in the lives of the people. The people are predominantly Christians of different denominations.
There are also a good number of Moslems in the state. They live together in harmony with their Christian neighbours. Some people in the state still cling to the local traditional religion

The Great Benin Kingdom (Historical Analogy Of The Binis)

Historical accounts are vague as to when and if the Bini (Edo), migrated from the Nile valley. What is not in doubt is that the earliest rulers of Benin were called Ogisos.

Thirty-one Ogisos in all ruled the kingdom of Benin between 900 - 1200 AD, which is the earliest period so far accounted for in Benin history.

The Bini monarchy demonstrates strong affinity with ancient Egyptian gods and Pharaohs, with which it shares identical authority, grandeur and a great deal of reverence from their subjects.

In fact, the hair style of Bini chiefs is similar to Pharaoh Ramses II's famous helmet, while the small circles on the helmet appear also on many Bini bronzes. Bini Queens wear identical hairstyles to that of Pharaoh Mycerinus (Fourth-Dynasty), and Pharaoh Sesostris I (Twelfth Dynasty). The kings (Ogies) of Benin (Bini) also adopt grand Osirian titles of the 'Open Eye,' signifying omniscience and omnipotence.

The Bini cosmological account of the universe draws significantly from the Egyptian one. The Egyptian version, which later formed the basis of genesis in the Bible, is that the universe was created from chaos and primeval (or ancient) ocean. After a hill (called tatjenen) arose from the bottom of the ocean, a son-god (God's child or baby god) called Atom (which is the Sun without which life on earth is impossible), appeared on the land created by the hill. The son-god or Atom then created eight other gods which together with himself made nine gods. These nine gods are presumed by modern science to be symbolized by the nine major planets of the universe.

The Bini version is that, in the beginning there was no land only water everywhere. In the middle of the water stood a tree on top of which lived (Owonwon) the toucan. Osanobua (The Creator) decided to populate the world so The Creator sent three sons, each with a choice of peculiar gift.
One of the three sons chose to have wealth and the next chose magical skills. As the youngest was about to make his choice known, Owonwon cried out to him to settle for a snail shell. This he did. When the canoe the three children were travelling in reached the middle of the waters, the youngest son turned his snail shell upside down to release endless stream of sand resulting in the emergence of land from the waters.
The Political & Spiritual Purpose of the Holy Land




The three sons at first were afraid to step on the land from the canoe. To test the firmness of the land, they sent the Chameleon, which is why Chameleons walk with hesitation.

Osanobua then came down on a chain, from the sky, to demarcate the earth and allocate responsibilities. Osanobua appointed the younngest son as ruler of the earth. The son called the earth (Agbon) and promptly set up his headquarters at Igodomigodo.

The oldest son was given control of the waters by Osanobua. The Bini call this son, Olokun (meaning the god of the river). The other son was allowed freedom to use his magical powers to balance out the negative and positive forces of nature. He apparently represents evil and the Bini call him Ogiuwu (or Esu sometimes) meaning the harbinger of death. Ogiuwu is supposed to own the blood of all living things. In other words, no living thing can live forever.
Osanobua then settled in the realm of the spirit world across the waters where the sky and the earth meet.

While Osanobua and Olokun represent aspects of life such as good health, long life, good luck, prosperity and happiness to which man may apeal through ritual purity, Ogiuwu represents mourning, evil omen and diseases.

The youngest son, the ruler of the earth represents innocence and so is susceptible to the powers of the other deities. These same good and evil influences form the basic elements of all modern religions, with man endowed with the power to make choices.

The importance of the emergence of the tree before man on earth is not lost on modern science, which recognizes that without the tree manufacturing oxygen, life on earth would have been impossible. Modern science has also confirmed the Bini cosmology that birds, insects etc preceded man to earth. The Bini myth of creation was earth based in scope.

The Ogisos (meaning rulers of the sky) because of their direct lineage to the youngest son of Osanobua (God), from the sky, were of course, accorded divine qualities by the Bini. These, the Ogisos naturally tried to strengthen in a variety of ways, including not allowing themselves to be seen eating in public and so suggesting that they can live without food. They are not mortal but god-kings with celestial mystique attached to them.

Because the kings (Ogisos) of Bini are considered divine, they are worshipped by their subjects who speak to them always with great reverence, at a distance and on bended knees. Great ceremonies surround every action of the Bini king.

Bini kings have immense political powers, as ultimate judges in court matters, the deliverers of death penalty, the receivers of taxes and tributes, the regulators of trade, the nominal owners of the land of the kingdom, chief executives and law makers, and principal custodians of customs and traditions.

However, their immense powers are hedged with checks and balances to prevent excesses. The king's powers are held in trust for the entire community and cannot be exercised without consultation with other levels of authority, such as the kingmakers, known as Edionisen.

The first Ogiso king was called Ogiso Igodo and his kingdom Igodomigodo was at Ugbekun. Ogiso Igodo's successor, Ogiso Ere, transferred the capital from Ugbekun to Uhudumwunrun.

This detailed history of Bini is being provided to illustrate the formidable authority and infleunce welded by monarchs in African kingdoms and demonstrate how ancient people tried to breath life into myths. Whether it is the son-god of the Bini, Egypt or the Christian religion, ancient people translated myths into reality. There is, therefore, nothing special about Jesus Christ. The idea of the Son of God or Son-God is as old and ancient man in Africa.

Ogiso Ere was a very resourceful king. He introduced the guild system of carpenters and wood carvers, which eventually developed into the world celebrated wood works and bronze casting of Igun Street in Benin City. Ogiso Ere also built the first ever Igodomigodo market known then as Ogiso market and in modern times as Agbado market. Ogiso Ere, a lover of peace, invented the famous African kingship paraphernalia which includes the Ada (a sword of honour), Eben (a sword for dancing), Ekete (a royal stool), Agba (a rectangular stool) and Epoki (a leather box).

Ogiso Ere was succeeded by Ogiso Orire, maintaining the primogeniture (son succeeding his father) principle. The fourth dynasty on the death of Orire introduced the system of gerontocracy (the oldest person in the community rules), until the death of the twenty-second Ogiso when the primogeniture system was restored. The twenty-third Ogiso extended the primogeniture rule to all his frontline chiefs known collectively as the Edion (Elders). The Edion included Chief Oliha, Edohen, Ero, Ezomo and Eholo-Nire. Ogiso Ibioye, another resourceful king introduced the use of cowries as currency to Igodomigodo.

The last of the Ogiso kings was called Owodo. He reigned in the 12th century AD and had only one child (a male) despite having many wives. In attempt to unravel the cause of his wives' barrenness, he sent his first wife Esagho and three male messengers to consult an oracle. The oracle named Esagho as the cause. To avoid the wrath and punishment of the king, Esagho threatened to lie to the king that the male messengers had carnal relationship with her (an act carrying death penalty), if they revealed the oracle's declaration. The messengers, in connivance with Esagho told the king that the oracle fingered his only son, Ekhaladerhan as the cause of his wives' barrenness and that Prince Ekhaladerhan had to be killed to reverse the situation.

The king, angered by the development but reluctant to take the life of his only child, banished Ekhaladerhan and his mother to a place called Ughoton on the outskirts of Igodomigodo kingdom. Three years after the banishment, Owodo's wives were still barren so he sent another set of messengers to the oracle. It was then that the truth about Esagho's treachery was revealed. Esagho was executed as punishment and still the king's wives remained barren. Apparently, the problem had to do with the fertility status of the king himself but no body dared to raise such ideas in those days. Women were always blamed for barrenness.

However, Ogiso Owodo, apart from his domestic problems, was not a very popular king and his execution of a pregnant woman for some misdemeanor, proved to be one offence too many for his subjects and frontline chiefs who banished Owodo from his throne. Owodo took refuge at a place called Uhinwinrin, where he died miserably a few years later.

During the period of Owodo's banishment, a monster that appeared to be coming out of the Ikpoba river, (although the Igodomigodos believed it was coming from the sky), attacked and devoured people at will at the Ogiso market. The Igodomigodos as a result, nicknamed the Ogiso market, Ägbado Aigbare, (meaning we go there together we never return together), which is how Ogiso market acquired its current name of Agbado market.

Every effort to tackle the monster, including spiritual means failed until Evian, a member of the Ogiso royal family, succeeded in throwing a fire-hot iron into the mouth of the monster. The feat appeared to have sent the monster to its eventual death and endeared Evian to his people, because the monster never bothered the people of Igodomigodo again.

The death of Ogiso Owodo created leadership vacuum for the first time in Igodomigodo's history. The people were not prepared to countenance a mere mortal from a non-Ogiso lineage ruling them. It had to be the God-son's first son or nothing. It was during this period of confusion that the elders, known as Edionisen, including Chiefs Edohen, Ero and led by Oliha mounted a search for their banished Prince Ekaladerhan.

In the meantime, Ekaladerhan had set up a settlement he called 'Ilefe,' (meaning, successful escape) and had changed his name to 'Izoduwa,' (meaning I have chosen the path of prosperity).

Izoduwa's new home, 'Ilefe' was in the heart of Yoruba land and because of his immense magic powers soon endeared himself to his Yoruba community which included some Uzebu (corrupted in Yoruba to Ijebu) who had followed him into exile from Igodomigodo, and were treating him as a god. The Yoruba corrupted his name Izoduwa to 'Oduduwa' and his camp, 'Ilefe' to
'Ile-Ife.'

Oduduwa became the spiritual leader of the Ifa divinity. The yoruba (who call The Creator, Olodumare), saw Oduduwa as a direct descendant, which he claimed as a result of his God-son lineage, although his banishment link with the God-sons (Ogisos) was kept a secret from the Yoruba. In fact, the Yoruba believed he was a deity from the sky as he claimed and accorded him great reverence as their leading ancestor.

The Ifa myth of creation draws significantly from the Bini and Egyptian corpus. It claims that Olodumare (The Creator) sent Orunmila (another name for Oduduwa) down to the earth with a cock (rooster) which carried a quantity of sand in its claws. Before then, the entire earth surface was covered with water. The cock dropped the sand on the water and spread it with its claws to create land. Oduduwa subsequently had eight children who later dispersed to found and rule other Yoruba communities. The Yoruba myth of creation is community based confirming lineal relationship with its (earth based Bini and universe based Egyptian) mother sources.

Oduduwa's first son was by a Yoruba woman called Okanbi. This son was called 'Omonoyan,' (meaning precious child in Bini) which the Yoruba corrupted to 'Oranmiyan.'

When the Edionisen of Igodomigodo finally traced Ekaladerhan (Oduduwa) down to (Ilefe) Ile-Ife, they could not persuade Oduduwa to return to his father's throne in Igodomigodo. The Edionisen, out of frustration for not being able to persuade Izoduwa to return home to his throne, installed a temporary administrator, the hero whose name was Evian, to oversee the affairs of Igodomigodo.

Evian was a popular administrator. He invented the acrobatic dance called Amufi and the traditional dance called Emeghute. He ruled until very old age and before his death, nominated his oldest son, Irebor to succeed him. Most of the people of Igodomigodo and senior chiefs would not have this. They rejected Irebor on the ground that his father Evian was not an Ogiso and, therefore, lacked divine authority to bequeath kingship (Ogieship)to his heir.

Leadership vacuum was again created in Igodomigodo and after a period of uncertainly, the Edionisen decided to once again reach out to their son, Izoduwa, who had by then acquired the Yoruba title of 'Ooni.' After much pleading by the Edionisen, for the Ooni to allow his first son to ascend to the throne of Igodomigodo, the Ooni decided to put the people of Igodomigodo to a test. He gave the Edionisen some lice and instructed them to bring them back in three years to get their answer.

Cheif Oliha kept the lice in the hair of one of their slaves and after three years returned the lice to Izoduwa who was surprised at the level of preservation and development of the lice. Izoduwa (Oduduwa) concluded that if the Edionisen could so adequately take care of the lice, his son was likely to be in good hands.

In the meantime, Irebor was warning the people of Igodomigodo against what he called (Ogie a mien, Aimmien Oba), meaning it is an Ogie that rules Igodomigodo and not an Oba, in protest against the intrusion of the Ife Prince. The word Ogiamen then became the nickname of Irebor and subsequently the hereditary title of the ruler of Irebor's Igodomigodo.

Ogiamien Irebor prevented Prince Oranmiyan from entering the heart of Igodomigodo kingdom. The people of Igodomigodo built a palace for Prince Oranmiyan at Usama. Prince Oranmiyan, unable to bear the animosity for very long, renounced his office and called Igodomigodo land, Ile Ibinu (meaning a land of annoyance and vexation). He declared that only a child of the soil, educated in the culture and traditions of Igodomigodo could rule the kingdom.

Prince Oranmiyan, on his way home to Ife, stopped briefly at Ego, where he pregnated Princess Erimwinde, the daughter of the Enogie of Ego. Princess Erimwinde's casual encounter with Prince Oranmiyan resulted in the birth of a baby boy who couldn't talk in his early years but loved playing the game of marble.

When Oranmiyan, who had in the meantime established his Alafin dynasty in Oyo was informed about his son's predicament, he sent the child's mother seven marbles. While playing with the marbles and other children, one of his throws hit the target and in the excitement screamed: ' Owomika,' (meaning I hit the target). This is how his title of Oba Eweka was derived and he ruled over Usama renamed Ile-Ibinu outside Igodomigodo. In the meantime, Ogiamien Irebor who ruled Igodomigodo had been succeeded by Ogiamien Ubi by the time of Oba Eweka's reign in Ile-Ibinu.

Oba Eweka's reign was not particularly eventful. He was succeeded by Oba Ewuahen, Oba Ehenmihen and the Oba Ewedo. Oba Ewedo changed the name of Ile-Ibinu to Ubini, which the Portuguese corrupted to Benin or Bini.

Oba Ewedo moved his palace from Usama or Ubini to its present site in Igodomigodo, causing a bitter war between the Oba and Ogiamien Ode who was the ruler of Igodomigodo at the time. The fight was considered purely a family matter by the people and elders of Igodomigodo. To prevent it leading to the death of too many innocent lives, the elders prevailed on the adversaries to settle their quarrel amicably.

Oba Ewedo requested Ogiamien Ode to sell the land to him. A treaty was struck requiring Ogiamien as the traditional landlord of Igodomigodo kingdom, to sell part of the land to the Oba at the coronation of every successive Oba. The Oba elect first had to present gifts to the Ogiemien which include two male and two female servants, a royal stoll, a wooden staff, a rectangular stool and a round leather box.

The Oba-in-waiting and the Ogiamien would then meet at their common boundary called Ekiokpagha, where the Ogiamien would take sand from the ground and put it in the hand of the Oba while he eays: "I have sold this part of Benin land to you but not your son and when you pass away your son will buy the land from me as you have done."

The Ogiamien's dormain in Benin kingdom is known as Utantan where he has chiefs assisting him in his traditional duties. The present Ogiamien of Utantan-Benin is Ogiamien Osarobo Okuonghae, a graduate of history from the University of Benin.

Oba Ewedo's reign was followed by that of Oguola, Edoni, Udagbedo, Ohen, Egbeka, Orobiru and Uwaifiokun in that order, none of which was considered particularly spectacular in Benin history.
The mid 15th century AD through the 16th century AD, withnessed the period of the warrior kings in Benin history. Ewuare the great, Ozolua, Esigie, Orhogbua and Ehengbuda consolidated, developed and expanded the kingdom through innovative leadership ideas, closely knit, disciplined community organization, warfare and conquests. A British adventurer called Ling Roth, was the first to refer to Benin as great, a tribute not only to the extend of the Benin empire but also to the elaborate, detailed and efficient administrative machinery the people had evolved over a period of more than 1,000 years.

Nigeria: Houses


At its height, the Binis controlled vast Yoruba land with populations several times larger than that of Benin. The Benin kingdom extended in the West to Lagos, where the Binis set up a military camp of occupation which they called Eko, in the North-east to Ekiti, Owo, Ondo, most of Delta state and all of the North-west to the river Niger.

The Binis established their influence and authority along the West Coast of Africa and through dominance lent their name to the Bight of Benin. The Binis have very close affinity with the Ashantis of Ghana and are considered of similar or common stock.

However, the frontiers of the Benin Empire were constantly expanding and contrasting as new conquests were made and as vassals on the borders rebelled only to be re-conquered.

The Binis spread their culture and traditions, particularly their Obaship ideology and system by sending royal brothers to rule over tributaries, or holding hostage, sons of conquered chiefs to be trained in Benin City or by sponsoring candidates for thrones of conquered territories. Objects such as Ada and brass masks were introduced to vassal lords as emblems of their authority and these symbols have endured in virtually all the territories that experienced Bini control. Even in places outside direct Benin influence, such as in the Niger Delta area, the reputation of the Oba of Benin was such that leadership disputes were brought to him for arbitration and the winners took back home, Benin regalia to form part of their leadership traditions.

The city of Benin, like the ancient Egyptian cities walled against predators, has a giant protective moat dug around it between 1280 - 1295 AD, without using mechanical equipment. The engineering feat still marvels in modern times. The Benin moat is described in the Guinness Book of Records as second in magnitude only to the Great China wall.

Ewuare, the first Bini warrior king, was himself forced into exile as a young prince and nearly would not have ascended the Benin throne. With death penalty hanging on his head as a result of some misdemeanor, he fled into the woods although regularly, secretly visiting the city of Benin at night.

The elders (Edionisen) heard about his secret visits and set a trap to capture and kill him. Just as he was about to be caught, he escaped to the home of Ogieva Nomuekpo, who hid him in a well covered on top with leaves. Ogieva then went to invite the elders to come and arrest Prince Ogun as he was called then.

While Ogieva was on his way to call the elders, Edo, the head servant of Ogieva's household alerted Prince Ogun about his master's diabolical plan and helped the prince to escape. Ogieva returned with the elders to find that he had been betrayed and he severely punished Edo for this.

After several years in the bush, Prince Ogun began to grow weary of his vagabond life and accepted to be crowned Oba Ewuare of Ubini land around the mid 15th century AD. The father's throne had been vacant for a while then and he was the oldest heir.

On the throne, one of his first acts was to reward Edo with many valuable gifts. After Edo's death, he bought his corpse from Ogieva and buried it at the entrance to the palace's inner tower. Then he decreed that the land of Ubini should henceforth be known and called Edo. This was later expanded to Edo O'Evho Ahire, meaning Edo the city of love, in appreciation of Edo's love that saved young Prince Ogun's life and gave Benin her greatest king.

Oba Ewuare the great, as he later came to be known, was the most dynamic, innovative and successful Oba in the history of Edo kingdom. Under him, Benin was completely transformed religiously, politically, socially and physically.

Houses originally built with poles or palm ribs and padded with mud were rebuilt with packed mud. The city was re-planned and neatly laid out, with roads radiating from the center. It was divided into two distinct segments with Ore ne Okhua, constituting the public sector and the Oba's sector (Ogbe) the other.

The population of Ore ne Okhua was organized into wards with each specializing in a peculiar craft or ritual services in allegiance to the king.

The palace, which did not have a permanent site in previous reigns, was constructed on a massive scale covering several acres of land at its present location and turned into a beehive of activities as the political and spiritual nerve centre of the vast kingdom.

The Binis have a saying that in the Oba's palace there is never silence. The complex includes shrine areas, meeting chambers for a variety of groups of chiefs, work spaces for ritual professionals, royal artists and craftsmen, storehouses, residential sections for the Oba's numerous wives, children and servants.

A seventeenth century Dutch engraving from Olfert Dapper's Nauwkeurige Beschrijvinge der Afrikaansche Gewesten, published in Amsterdam in 1668 described the palace thus:

" The king's palace or court is a square, and is as large as the town of Haarlem and entirely surrounded by a special wall, like that which encircles the town. It is divided into many magnificent palaces, houses, and apartments of the courtiers, and comprises beautiful and long square galleries, about as large as the Exchange at Amsterdam, but one larger than another, resting on wooden pillars, from top to bottom covered with cast copper, on which are engraved the pictures of their war exploits and battles, and are kept very clean. Most palaces and houses of the king are covered with palm leaves instead of square pieces of wood, and every roof is decorated with a small turret ending in a point, on which birds are standing, birds cast in copper with outspread wings, cleverly made after living models."

Ewuare re-organized the government by centralizing it and he set up three powerful palace associations of chiefs. The political elite of the kingdom was made up of titled chiefs and members of the royal family. The seven highest-ranking chiefs who were, in fact, descendants of original elders of Benin were constituted into Uzama with leadership authority next to the king.

The brothers of the king who tended to be potential rivals were sent as hereditary rulers (Enogies) of administrative districts. The mother of the king was given the title of Queen mother and set up in her own palace in the town of Uselu just outside the city.

Ewuare restored the annual cycle of royal ceremonies the most important ones being Ugie Erha Oba in honour of royal ancestors and Igue to strengthen the mystical powers of the king. The present day elegant ceremonial costumes of the kings and chiefs of Benin originated from Ewuare's reign.

Ewuare set up a war machine that extended Benin notion of kingship, objects, aesthetic ideas and power across the West Coast of Africa. The arts, particularly brass casting, flourished during his reign.

The kings of Benin from the reign of Ewuare the great until the 17th century AD were Ezoti, followed by Olua, Ozolua, Esigie, Orhogbua, Ehengbuda, Ohuan, Ahenzae, Akenzae, Akengboi, Akenkpaye, Akengbedo, Ore-Oghene, Ewuakpe and Ozuere.

When king Ozolua died, a bitter struggle for power ensued between his two sons, Esigie in Benin City and Aruaran in the town of Udo, about 20 miles from Benin City to the northwest. Udo then, was an important centre almost as large and powerful as Benin City. Esigie triumphed just as he did in the war against the Igala people from north of Nigeria who had attacked the kingdom during his reign. The Binis drove the Igala soldiers back across the river Niger and established their king, the Ata, as a vassal of Benin.

The Portuguese first reached Benin which they called Beny or Benin (although the Binis called themselves, their language, capital city and their kingdom, EDO), during the reign of Ozolua between 1472 and 1486 AD. The Portuguese found a highly developed kingdom with unique and very sohpisticated political, artistic, linguistic, economic, cultural and military traditions in the process of territorial conquests.

Between 1504 and 1550 AD, the Portuguese, a major European power at the time, happily negotiated and established diplomatic and trade relations with Oba Esigie and his kingdom of Benin. Portuguese mercenaries fought along side the Binis in many territorial wars after the treaty. Trade between the Portuguese and Benin was mainly in coral beads, cloths for ceremonial attire and great quantities of brass manilas which Bini craftsmen melted for casting. In exchange for Portuguese goods, the Binis offered tobacco, spices, colanuts, ivory, earthenware, jewelry, artifacts, domestic slaves etc.

European slave trade in West Africa started with the acquisition of domestic servants, and warrior kingdoms like Edo had plenty of them captured as war booties. It was forbidden to sell or take a native Bini into slavery and so elaborate identification marks on faces and chests were contrived. Binis, therefore, were hardly ever captured by Arabs or Europeans into slavery.

One of the numerous elite palace associations was assigned the responsibility of conducting affairs with the Portuguese. Until this day, a secret language which some claim is derived from Portuguese, is spoken by members of the association.

The seventeenth century witnessed another period of internal turmoil in Benin history. After the death of Ehengbuda, the last warrior king in the late 16th century AD, his son Ohuan ascended the throne but he did not reign for long and he produced no heir. With his death, the lineage that produced the Eweka dynasty ended.

Powerful rebel chiefs established private bases and selected kings from among their ranks. This produced a series of kings with doubtful claims to legitimacy, which seriously weakened the Benin monarchy.

At the turn of the 17th century, a very powerful Iyase (head of chiefs and the supreme military commander of the kingdom), rebelled against Oba Ewuakpe and after the Oba's death, supported a rival brother to the heir apparent, who won and became Akenzua I. This rebel (the Iyase ne Ode), is remembered in Benin oral history as a threatening foe and a very powerful magician who could transform himself into an elephant at will.

Oba Akenzua I, from 1715 AD and Oba Eresonyen from 1735 AD, successfully fought the rebellious chiefs and restored power and legitimacy to the Bini manarchy. Their reigns were followed in 1750 by that of Akengbuda; 1804, Obanosa and Ogbebo in quick succession; 1815, Osemwede and 1850 Oba Adolo.

During the British invasion of Benin City in 1897, Oba Ovoranmwen Nogbaisi (meaning the great) was on the throne. The British, viewing Benin as the main obstacle in their expansion drive into the agricultural interior of the West African coast from the river Niger, decided to provoke the kingdom to get an excuse to sack it. The British stubbornly sent their scouts to Benin against the advice and tradition of the Binis, during a sacred national ceremony when foreign visitors are not welcomed. The British mercenaries were eliminated as hostile intruders, which was the excuse the British wanted. The British then launched a full-scale war, which lasted for eight days and went in their favour because of their superior weapons. After capturing the ancient city of Benin, they scattered the inhabitants to villages and farms. While the Binis were out of the way, and the invaders had exiled Oba Overanmwen to Calabar (in South-east Nigeria), they ransac ked the Oba's palace, all Bini shrines and chiefs' homes, stealing thousands of sacred Benin works of art and other valuables which today adorn the leading museums in Europe and America. Not content with their looting, they burnt the entire city down to the last house.

From accounts of members of the British army that invaded Benin City in 1897, we learn that the floors, lintels, and rafters of the council chambers and the king's residence in the palace were lined with sheets of repoussé, decorated brass covered with royal geometric designs and figures of men and leopards. Ornamental ivory locks sealed the doors and carved ivory figurines surmounted anterior. A brass snake, observed for the first time by a European in the early eighteenth century, was still to be seen on the roof of the council chamber house.

All of these the invading British, in the name of their king and country carted away. What they could not steal or burn, they destroyed. And sitting on the ruins, the British subdued and indirectly ruled this outstanding African civilization for another 63 years as part of their Nigerian colony.

Despite the British abuse of Bini culture and marginalization of Bini history, the spendour of Edo civilization continues to this day to astound and exite the world. Benin artifacts are among the most exquisite and coveted in world's history and the kingdom of Benin ramains famous for its sophistication in social engineering and organization. The Bini Obaship institution is still one of the world's most revered apart from being one of the most ancient.

Eweka II ascended the throne of Benin in 1814 and Akenzua the II became Oba in 1933. Between them, they restored a great deal of the tradition and dignity of Benin Obaship and rebuilt, although on a smaller scale than the Ewuare palace, the grandeur, triumph and supremacy of Bini traditions. Large walled areas have now replaced the numerous compounds of former kings with enclosed individual altars for each of the three immediate predecessors and one general altar for the rest. Decorated sheets of brass adorn the rafters and lintels and terra-cotta plaques recount the exploits of former kings.

The current king of this great African kingdom and one of the most vibrant, colourful and enlightened civilizations in the history of the world, is Oba Erediauwa, Uku Akpolo Kpolo, the Omo N'Oba N'Edo.

Copyright: The Secrets of the Ages by Naiwu Osahon,
Published by Heritage Books, Apapa, Lagos, Nigeria.
Also published in the children's book series:
Obobo Books, Apapa, Lagos, Nigeria, under the title:
EDO: the kingdom of love, by Naiwu Osahon

This is the Mascot for the festival of art and culture held in 1977 in Nigeria popularly referred to as festac 77.
The work is part of the renowned art works(bronze casting and wood work) for which the Bini people of Edo State are popular.
The head in particular is the head of queen Idah wife of Oba Esigie the great. The original of this particular piece of work was taken as loot during the British invasion of the great Benin kingdom in 1897 under the then ruler ship of Oba Ovoramen no gbaisi.