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 subgroup. 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 peaceloving. 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.
27-546: Idoma may refer to: Idoma people , Nigeria Idoma language Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Idoma . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Idoma&oldid=1157425432 " Category : Disambiguation pages Hidden categories: Short description
54-548: A bureaucratic state of rule and was headed by the Aku whose powers were greatly limited. The Kano Chronicles among other Hausa sources record successful invasions of Hausaland by the Kwararafa, specifically against Kano around 1600, again in the middle of the century, and another in 1671. In the 1670s the Kwararafa assaulted Katsina , sacked Zaria and launched an invasion of Bornu. Bornu sources recount Kwararafa striking towards
81-435: A collective name given by their Muslim foes for a number of pagan peoples to their south . Regardless, a spiritually important pagan Jukun priest-kingship at Wukari appears to have been the centre of Kwararafa power, but in the 17th century, that may have spread much farther. Leo Africanus records a Bornu raid into Kwararafa territory at the end of the 15th century and the resistance of Kwararafa horsemen. They practiced
108-580: 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
135-400: 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
162-613: 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 "Eje 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
189-545: 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,
216-437: Is considered a central cultural institution. From a young age, Idoma children usually learn from their elder's stories of old and were brought up around extended families, which make multiple historical resources available. When prompted, Idomas generally will proudly tell you where they are from, and it's not uncommon for Idoma to be able to recite at least four generations of their progenitors. Historically, being unable to answer
243-543: Is different from Wikidata All article disambiguation pages All disambiguation pages Language and nationality disambiguation pages Idoma people Origin: The history of the Idoma people precedes the history of Benue State (created 1976) and the history of the Republic of Nigeria (created 1960). Oral tradition and dance is the primary method through which history has been passed in Idomaland and
270-456: 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
297-598: The Benue River valley in what is today central Nigeria . It was southwest of the Bornu Empire and south of the Hausa States . They rose to prominence before 1500, were in conflict with their more powerful neighbours in the 17th century, and reduced to a small tribute state by the 18th century. It is believed that Kwararafa was either a confederacy conquest state, led by the modern Jukun people or perhaps
SECTION 10
#1732764906518324-439: The 18th century, communities of each apparently lived in the cities of the other, and a tradition of Muslim emissaries served the Kwararafa. Hausa communities too were found in the Kwararafa territory. Still, the state apparently was resolutely pagan and remained so past its decline in the 18th century. By the end of that century, Kwararafa paid tribute to Bornu. By the 19th century they were reduced to small towns, resisting, for
351-570: 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, and it also requires twisting of the body at every interval. 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
378-438: 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
405-426: 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),
432-480: 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. [REDACTED] Media related to Idoma people at Wikimedia Commons Kwararafa Kororofa ( Kwararafa in Hausa ) was a multiethnic state and/or confederacy centered along
459-524: The capital of Ngasargamu and being turned aside in a great battle by Mai Ali bin Umar . Katsina chronicler Dan Marina recounts the Mai Ali killing, wounding and capturing many Kwararafa and sending three captives back to their leader, with their ears severed and hung around their necks. Regardless of the brutality of the relations, there seems to have been a long period of respect between states. During
486-707: 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
513-437: The emblematic question “Who is your father?” disqualified one from important roles and titles in Idomaland. Quite naturally, a number of villages trace origins to single ancestors and further, several Idoma groups trace their heritage to one common ancestor, considered the “father” of the different groups. According to traditional history, Iduh, the father of the Idoma had several children who each established different areas. Hence
540-572: The ever-changing movement of people through time makes it difficult to study Idoma history. There are some Idomas who are originally Igbos and heavily intermarried with the Northern fringes of Igboland. 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
567-509: The expression: “Iduh the father of Idoma.” “Iduh the father of Idoma Iduh who begot all the Idoma He also begot the following children: Ananawoogeno who begot the children of Igwumale; Olinaogwu who begot the people of Ugboju; Idum who begot the people of Adoka; Agabi who begot the people of Otukpo; Eje who begot the people of Oglewu; Ebeibi who begot the people of Umogidi in Adoka, Edeh who begot
SECTION 20
#1732764906518594-469: 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
621-557: The people of Edumoga and Ode who begot the people of Yala ” While there may be some truth to the above, the Idoma cannot be said to have a unitary origin. Many Idoma groups and village subsets have their own histories complete with stories about how their people arrived at their current location. The Otukpa people descended from three ancestors: Owuno, Ameh-Ochagbaha and Oodo. The first two were brothers who migrated from Idah in Igalaland while Oodo migrated from Igbo land. As one can imagine,
648-484: 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
675-647: 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
702-523: 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
729-630: 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
#517482