A YOUNG MAN BY NAME BENJAMIN EFE ADHA HAS TOOK TO HIS FACEBOOK PAGE TO NARRATE WHAT HE TITLED A BRIEF HISTORY OF IGBIDE A COMMUNITY IN ISOKO SOUTH IN DELTA STATE.
BRIEF HISTORY OF IGBIDE KINGDOM WHERE I HAIL AS NARRATED BY BENJAMIN EFE ADHA
IGBIDE is one of the nine administrative clans in Isoko South Local Government Area in Delta State. There is a major water outlet known as Urie-Igbide (Igbide Lake) which is connected by a narrow but a deep creek to Patani, an Ijaw town on the River Niger. It was a major route for traders and travelers, until the opening of the highway from Warri to Patani. Therefore, fishing is man’s all season occupation because of the annual floods and the numerous fishing ponds in both the swampy forest and Urie-Igbide.
Igbide town is surrounded by different neighbouring towns. Towards the South is Umeh, Olomoro to the North, Emede to the North-East, Uzere to the East and Enhwe to the West. All these towns speak a dialect of Isoko language with slight variations from one town to another.
The oral tradition has it that the founder of Igbide town, Eru, came from a town in Imo State called Mgbidi and migrated from there through Elele in Rivers State and through the Niger to Eastern Isoko. He settled first in the present site of Owodokpokpo but because of constant raidings of his home by some warriors and notorious slave dealers from Aboh and Ijaw, he moved into the hinterland and some few kilometers away from the shores of the lake to the present site at Igbide. He made a brief stopover before reaching Igbide at a spot called Otowodo, relatively high environment which is above high flood levels, and left his war materials there. Today, the place is referred to as Egbo-Igbide where past generations had kept their war materials and made shrines devoted to their ancestors.
The oral tradition has it that the founder of Igbide town, Eru, came from a town in Imo State called Mgbidi and migrated from there through Elele in Rivers State and through the Niger to Eastern Isoko. He settled first in the present site of Owodokpokpo but because of constant raidings of his home by some warriors and notorious slave dealers from Aboh and Ijaw, he moved into the hinterland and some few kilometers away from the shores of the lake to the present site at Igbide. He made a brief stopover before reaching Igbide at a spot called Otowodo, relatively high environment which is above high flood levels, and left his war materials there. Today, the place is referred to as Egbo-Igbide where past generations had kept their war materials and made shrines devoted to their ancestors.
Eheri, the eldest son of Eru, an explorer and a hunter, left the father’s abode to find his own settlement, presently known as Emede.
Nevertheless, the people of Emede claim that they are descendants of the Edo people (Benin) and they have no relationship with the people of Igbide except through intermarriages.
The rightful descendants of Eru in Igbide are people from Ekpo and Okporhokindred’s. They are believed to have come from Igbo-land through the rivers and creeks. These two Kindred’s, form a broad division of Igbide known as Unuame, meaning from “the riverine area”. There is another distinctive group of immigrants in Igbide who claim to have come from Benin, through a land route. They are the uruwhre and Owamakindred’s. They are commonly called Okpara – meaning “the land”. Igbide is, therefore, an admixture of cultures, which has resulted in a sharp division of activities in the land, which is manifested in the Abame wrestling dance.
The rightful descendants of Eru in Igbide are people from Ekpo and Okporhokindred’s. They are believed to have come from Igbo-land through the rivers and creeks. These two Kindred’s, form a broad division of Igbide known as Unuame, meaning from “the riverine area”. There is another distinctive group of immigrants in Igbide who claim to have come from Benin, through a land route. They are the uruwhre and Owamakindred’s. They are commonly called Okpara – meaning “the land”. Igbide is, therefore, an admixture of cultures, which has resulted in a sharp division of activities in the land, which is manifested in the Abame wrestling dance.
It is a well-known fact that Nigerians, like other Africans, are deeply religious as they believe in the existence of God or any Supreme Being. Communication with God is effected through various gods, goddesses, and ancestral spirits. And these supernatural beings are symbolically represented in concrete forms, where art comes into function. These are usually found in shrines adorned with carved or molded statuettes and masks, each representing an ideology relating to a specific god and goddess from the worship of which the Igbide people are not exempted.
The typical traditional Igbide man believes in his gods and ancestors. The most famous ones that attract a large number of worshippers are Amededho, Edho-Idodo, Oni-urie, Edho-Oboko, and Edhivi. Each of these gods has a chief priest, who acts as a mediator between man and the god. These divinities are believed to govern all activities in human endeavours, god of war and peace, god of harvest and fertility, god of wealth, healing and protection. But with the introduction of Christianity, many of the gods and shrines were destroyed especially as most of their art pieces were made of perishable materials like clay, mud, and wood. All Christians were now forbidden to take an active part in ancestral worshipping.
The typical traditional Igbide man believes in his gods and ancestors. The most famous ones that attract a large number of worshippers are Amededho, Edho-Idodo, Oni-urie, Edho-Oboko, and Edhivi. Each of these gods has a chief priest, who acts as a mediator between man and the god. These divinities are believed to govern all activities in human endeavours, god of war and peace, god of harvest and fertility, god of wealth, healing and protection. But with the introduction of Christianity, many of the gods and shrines were destroyed especially as most of their art pieces were made of perishable materials like clay, mud, and wood. All Christians were now forbidden to take an active part in ancestral worshipping.
This is also extended to non-participation in other traditional and annual festivals celebrated in honour of ancestors as well as divinities. At present the Jehovah witness group does not participate in Abame dance.
Nevertheless, the necessity to preserve this traditional dance is paramount, considering its socio-cultural, moral and disciplinary roles in the community.
Nevertheless, the necessity to preserve this traditional dance is paramount, considering its socio-cultural, moral and disciplinary roles in the community.
ABAME FESTIVAL
Abame festival is not held in honour of any deity in Igbide. It is a unique and special festival to every indigene. Abame is prominent in the socio-cultural history of the Igbide people. As people in the riverine area, most of their social and cultural activities have been influenced by their peculiar environment.
Abame festival is not held in honour of any deity in Igbide. It is a unique and special festival to every indigene. Abame is prominent in the socio-cultural history of the Igbide people. As people in the riverine area, most of their social and cultural activities have been influenced by their peculiar environment.
History has it that Abame started from the bailing of ponds. In ancient times when Igbide was quite small in size and population, the community dug some fish ponds together and was under the supervision of the council of elders (Ogbedio). Numerous ponds were dug such as Atawa, Ofori, Oyoze, Uyude etc. On the order of the Ogbedio, the ponds are bailed every two or three years. These ponds were so important to the community that everybody was restrained from fishing in them until the Ogbedio permits.
At the bailing time, some people are expected to stay at the Eyo – (starting point) and others go deep down into ovivie (deeper part). The ovivie is only seen when the water has been drained off the Eyo. At this point, the struggle for seniority came up and it was difficult to detect seniority among the youths. The only solution to it was to make them wrestle, and the lazy ones or the losers were made to bail while the winners were made to do other minor jobs like killing or driving the fishes from their hidden holes or places called ‘Eyere’, usually covered with heavy woods. Might at that time was the sole criterion for seniority. This process took a lot of time for the completion of wrestling before the actual bailing. It became paramount to convert it into a wrestling contest which could be a game for entertainment that everybody could enjoy yearly. The bailing of the pond now became the wrestling contest known as Abame wrestling contest, which literally means, wrestling in or for water (water wrestling). It became a wrestling contest for age groups. The zeal for the contest compelled the individual to train very hard before the next one. It was in different categories – junior, intermediate and senior. The challenges were between different units of each kindred before the inter-kindred competition involving the two groups into which the town and its villages are divided.
Within the main town, three kindred’s are derived; Ekpo, Okphro, and Uruwhre. Ekpo and Okpohro fall under one broad unit – Unuame (from the riverine) and Uruwhre falls under Okpara group (land). Other small villages forming Igbide clan are divided into these two groups as follows Unuame Group: Ekpo, Okpohro, Owodokpokpo, Egbo and Urovo Okpara Group: Uruwhre, Oteri, and Agbawa (Lagos Igbide). Both groups have to select their most powerful, valour-endowed and healthy youths who have the techniques and skills of wrestling. The virgin land very close to the Atawa pond is usually chosen as the arena.
Within the main town, three kindred’s are derived; Ekpo, Okphro, and Uruwhre. Ekpo and Okpohro fall under one broad unit – Unuame (from the riverine) and Uruwhre falls under Okpara group (land). Other small villages forming Igbide clan are divided into these two groups as follows Unuame Group: Ekpo, Okpohro, Owodokpokpo, Egbo and Urovo Okpara Group: Uruwhre, Oteri, and Agbawa (Lagos Igbide). Both groups have to select their most powerful, valour-endowed and healthy youths who have the techniques and skills of wrestling. The virgin land very close to the Atawa pond is usually chosen as the arena.
This arena is never cut with matchets but trampled down with bare feet. It is assumed that some of the plants enhance the effect of charms and serve as a catalyst for the charms used by each contestant.
Usually, on a fixed date in March, which is the dry season and a period conducive for bailing ponds, all the contestants, relatives, friends and well-wishers converge in Atawa.
At that time, costume used was individualistic, although it was still skirts (Ubuluku) of different variations. The rules or regulations of the traditional wrestling contest are quite different from the modern Olympics and professional wrestling. It is simple; a fall is determined by any part of the body touching the ground. And the argument is that man walks only on the soles of his feet, therefore, for any part of the body – hands, knees, head etc. to touch the ground means one has fallen. A defeated contestant was to pay homage to the winner whenever the next festival period was near with a basin of yams. In fact, the result of the contest was usually disastrous both for the winner and loser as fighting resulting in serious injuries was always the outcome.
This contest later degenerated to two individuals. The most powerful, energetic and masculine person is selected by each kindred as the representative. This time, it was likened to the famous Greek Olympic Games where it was both for individual and national honour to win. It was ill-fated to lose. The shame and disgrace were for the individual and the kindred. Hence each group prepares series of charms of different types with various effects for their representative many days before the stipulated date. The contest was preceded by a procession from the individual kindred to Atawa, beating drums, dancing and chanting of war songs and discharging of dangerous charms. The defeat of one of the contestants automatically ended what would normally look like jubilation in Atawa. The action would become more provocative when the winning group danced home with joy and honour, singing satirical songs. The other side (the losers) would reply with stones, broken bottles, sharp objects, wood, matches, and other dangerous weapons on their opponents. Many people came back home with a lot of injuries resulting from the struggle. Loss of properties such as jewelry, shoes, headgears etc. became the hallmark of such scuffles. It created real enmity among the Igbide People.
Usually, on a fixed date in March, which is the dry season and a period conducive for bailing ponds, all the contestants, relatives, friends and well-wishers converge in Atawa.
At that time, costume used was individualistic, although it was still skirts (Ubuluku) of different variations. The rules or regulations of the traditional wrestling contest are quite different from the modern Olympics and professional wrestling. It is simple; a fall is determined by any part of the body touching the ground. And the argument is that man walks only on the soles of his feet, therefore, for any part of the body – hands, knees, head etc. to touch the ground means one has fallen. A defeated contestant was to pay homage to the winner whenever the next festival period was near with a basin of yams. In fact, the result of the contest was usually disastrous both for the winner and loser as fighting resulting in serious injuries was always the outcome.
This contest later degenerated to two individuals. The most powerful, energetic and masculine person is selected by each kindred as the representative. This time, it was likened to the famous Greek Olympic Games where it was both for individual and national honour to win. It was ill-fated to lose. The shame and disgrace were for the individual and the kindred. Hence each group prepares series of charms of different types with various effects for their representative many days before the stipulated date. The contest was preceded by a procession from the individual kindred to Atawa, beating drums, dancing and chanting of war songs and discharging of dangerous charms. The defeat of one of the contestants automatically ended what would normally look like jubilation in Atawa. The action would become more provocative when the winning group danced home with joy and honour, singing satirical songs. The other side (the losers) would reply with stones, broken bottles, sharp objects, wood, matches, and other dangerous weapons on their opponents. Many people came back home with a lot of injuries resulting from the struggle. Loss of properties such as jewelry, shoes, headgears etc. became the hallmark of such scuffles. It created real enmity among the Igbide People.
Abame wrestling dance
It is a well-known fact that Nigerians, like other Africans, are deeply religious as they believe in the existence of God or any Supreme Being. Elaho believes that “communication with God is effected through various gods, goddesses, and ancestral spirits. And these supernatural beings are symbolically represented in concrete forms, where art comes into function. These are usually found in shrines adorned with carved or molded statuettes and masks, each representing an ideology relating to a specific god and goddess from the worship of which the Igbide people are not exempted.
The typical traditional Igbide man believes in his gods and ancestors. The most famous ones that attract a large number of worshippers are Amededho, Edho-Idodo, Oni-urie, Edho-Oboko and Edhivi. Each of these gods has a chief priest, who acts as a mediator between man and the god. These divinities are believed to govern all activities in human endeavours, god of war and peace, god of harvest and fertility, god of wealth, healing and protection. But with the introduction of Christianity, many of the gods and shrines were destroyed especially as most of their art pieces were made of perishable materials like clay, mud and wood. All Christians were now forbidden to take any active part in ancestral worshipping.
This is also extended to non-participation in other traditional and annual festivals celebrated in honour of ancestors as well as divinities. At present the Jehovah witness group does not participate in Abame dance.
Nevertheless the necessity to preserve this traditional dance is paramount, considering its socio-cultural, moral and disciplinary roles in the community.
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