Нигерия Идома халқының этнографиясы

Ethnic group in Nigeria

The Idomas are people that primarily inhabit the lower western areas of Benue State, Nigeria, and some of them can be found in Taraba State, Cross Rivers State, Enugu State, Kogi State and Nasarawa State in Nigeria. The Idoma language is classified in the Akweya subgroup of the Idomoid languages of the Volta–Niger family, which include Igede, Alago, Agatu, Etulo, Ete, Akweya (Akpa) and Yala languages of Benue, Nasarawa, Kogi, Enugu, and Northern Cross River states. The Akweya subgroup is closely related to the Yatye Akpa sub group. The bulk of the territory is inland, south of river Benue, some seventy two kilometres east of its confluence with River Niger. The Idoma tribe are known to be 'warriors' and 'hunters' of class, but hospitable and peace loving. The greater part of Idoma land remained largely unknown to the West until the 1920s, leaving much of the colourful traditional culture of the Idoma intact. The population of the Idomas is estimated to be about 3.5 million. The Idoma people have a traditional ruler called the Och'Idoma who is the head of the Idoma Area Traditional Council. This was introduced by the British. Each community has its own traditional chief such as the former Ad'Ogbadibo of Orokam, Late Chief D. E Enenche. The Palace of the Och'Idoma is located at Otukpo, Benue State. The present Och'Idoma, HRM, Elaigwu Odogbo John, the 5th Och'Idoma of the Idoma People was installed on the 30th of June, 2022 following the passing of his Predecessor HRH Agabaidu Elias Ikoyi Obekpa who ruled from 1996 to October 2021. Past Och'Idomas also include: HRH, Agabaidu Edwin Ogbu, who reigned from 1996 to 1997, HRH, Abraham Ajene Okpabi of Igede descent who ruled from 1960 to 1995 and HRH, Agabaidu Ogiri Oko whose reign took place between 1948 and 1959.

Scholars have combined oral history with genealogical data and analysis of kinship totems to trace the roots of the Idoma people as a whole. One notable Idoma scholar E. O. Erim cites genealogical data, collected from most modern groups in Idoma suggesting that they derive from several ethnic groups, each with a different historical origin. Furthermore, the available genealogies indicate the existence of diverse ethnic groups who descended from ancestors other than Idu. In several of these cases, the claim of common descent is backed by both extensive genealogical connections and possession of common kinship totems. Erim contends that while Idu was certainly a migration leader—he was not the “father” of the Idoma in the sense implied in the above traditions. These two considerations make it difficult to simply accept the view that every group in Idomaland is descended from Idu. Many Idoma kindred claims an ancestral homeland called Apa, north east of present day Idomaland due to pressures of Northern invaders as recently as 300 years ago. The historical Apa was part of the ancient Kwararafa Kingdom (Okolofa Kingdom), a confederacy of several peoples. Informants in other ethnic groups have corroborated the existence of this kingdom, chiefly the Jukun who also believe they once ruled a confederacy called Kwararafa. In the Hausa book Kano Chronicle it is mentioned that Zaria, under Queen Amina conquered all towns as far as Kwarafara in the 15th century. At present, there is a Local Government Area in Benue State called Apa and is said to be the home of those who made the first migration from the historical kingdom. For many Idoma nationalists today, the name Apa elicits sentiments of past glory, and some in the political sphere have gone as far as suggesting it should become the name of a new Idoma state. Other scholars point to historical and linguistic evidence that suggests that Idoma have ties with the Igala people to the west, concluding that the two nations came from a common ancestor. Angulu(1981) note that Igala and Igbo have important historical, ancestral and cultural relationships. Eri is said to be the original legendary cultural head of the Umu eri, a subgroup of the Igbo people. Eri migrated from the Igala area and established a community in the middle of Anambra river valley (at Eri aka) in Aguleri where he married two wives. The first wife, Nneamakụ, bore him five children. The first was Agulu, the founder of Aguleri (The ancestral head of Eri Kingdom clans) (the Ezeora dynasty that has produced 34 kings till date in Enugwu Aguleri), the second was Menri, the founder of Umunri / Kingdom of Nri, followed by Onugu, the founder of Igbariam and Ogbodulu, the founder of Amanuke. The fifth one was a daughter called Iguedo, who is said to have borne the founders of Nteje, and Awkuzu, Ogbunike, Umuleri, Nando and Ogboli in Onitsha. As one of the children of Eri, Menri migrated from Aguleri, which was and still is, the ancestral temple of the entire Umu Eri (Umu Eri and Umu Nri). His second wife Oboli begot Ọnọja, the only son who founded the Igala Kingdom in Kogi State. Among this group, there are those who believe both ethnic groups fled the same kingdom at some point in history. Many traditional Idoma spiritual chants and “secret” tongues spoken during traditional ceremonies are actually Igala dialects and there are some Idoma themselves who assert their Igala ancestry. There are yet other Idoma groups notably in the southern regions, which claim their ancestors arrived at their present location from the Northern fringes of Igboland as a result of land disputes. Scholars believe these people had most likely fled Apa too, settled and resettled. As suggested, a number of factors make it difficult to study Idoma historical origins of the Idoma people as a whole. In any event, it could be said that despite their heterogeneous origins, trading, marriage, language and other interactions among the Idoma have cultivated traditions and shaped a rich cultural identity distinctly their own.

The popular idea is that the Idoma are an ethnolinguistic group primarily found in the western areas of Benue State, Nigeria. This is because they are the second largest group in the state and occupy 9 local government areas (L. G. A.’s) which are: Ado, Agatu, Apa, Obi, Ohimini, Ogbadibo, Oju, Okpokwu and Otukpo. Aside from the western parts of Benue, this tribe have settlements in other parts of the country, including Taraba, Nassarawa, Kogi, Enugu and the Cross River States. The men are obliged by tradition to pound yam for their wives, Unlike other cultures where the woman is expected to perform all culinary chores, the Idoma men are not always exempted.

The traditional colours of the Idoma people are red and black stripes. This has only been around since the 1980s to foster a distinct Idoma identity.

The most famous traditional dance of the Idoma people is known as Ogirinya dance. It is a highly energetic dance that requires jumping (at regular intervals) on the toes in short period of time. A video of the Ogirinya dance can be viewed on YouTube. Dancers putting on the Idoma attire (traditional colours) can be seen in both links.

The Idoma people are known for their love of food, as there is an annual food festival in Benue State to celebrate women and the various traditional cuisines. Most popular among their delicacies is the Okoho soup which is made with the peculiar Okoho plant, bush meat and many other ingredients.

With the advent of Christianity, Islam, and other foreign religions, the traditional belief systems of most ethnic groups in the country has been influenced by western practices. However, a majority of the Idoma people still believe strongly in the Alekwu, which is seen as the ancestral spirits – a link between the living and the dead. They host an annual "Aje Alekwu" festival where traditional religious practitioners commune and make sacrifices in the worship of their ancestors across the land. The Idomas have a strong attachment to the Alekwu spirit of the ancestors which is believed to stand as an invisible watchdog of the family and communities while checkmating vices like adultery, theft and murder.

While the marriage rites and customs of the Idoma people is not unlike that of the Igbos and some other south eastern cultures, there are specific aspects that clearly distinguish their tradition. In some Idoma subcultures, the groom and his family have to present the bride with a rooster and some money on the marriage day after the bride price has already been paid. If she accepts, it is a sign of approval and disinterest if she rejects the gift. While there are no certain reasons to justify the need for a rooster, it remains an interesting part of the ceremony.