Ikwerre Origin

THE ORIGIN OF IKWERRE

BY

SAM WOKA

INTRODUCTION

The paucity of documentation on the origin of Ikwerre can be traced to the cultural reliance and perception of elders as being who were not capable of lying. The sanctity of truth was however threatened by the material invasion of our cultural heritage in 1933 when the British Colonial Administration sought through the then Divisional Officer at Ahoada, one Mr. Concrain, to confer the title of ‘Warrant Chief’ on a traditional ruler for the whole of Ikwerreland. The attendant paraphernalia of a warrant Chief which included a retinue of court messengers, body guards and presidentship of the very powerful customary courts led to a dispute as to who should occupy or take the coveted bait for indirect British rule of Ikwerre land.

In the absence of documentation as to which of the ancestral thrones of the Ikwerre people and with two traditional rulers – Wago of Alimini Isiokpo and Ajoku Kpoku of Elele laying claim to eligibility for appointment to the materially lucrative position of warrant chief, the British Divisional Officer called for oral history of the Ikwerre tribe. Late Elder D.A.H. Emejuru fully recounted the dramatic resolution of the disagreement in his widely quoted book on the history of Ikwerre entitled WITHOUT PREJUDIC.

ELDER Emejuru’s book itself was a child of circumstance. It was born out of the abuse of history by late Chief J.A. Nsirim’s clain on the rulership of Ikwerre tribe in 1975 during the Rivers State Chieftancy review panel hearings.

Writing in the then popular newspaper ‘Nigerian Star’ of October 16 and 17 of 1975 Chief Nsirim sought to establish that Ikwerre was an Isiokpo empire thus suggesting that the government recognize or appoint a tradition ruler from Isiokpo as the first class Chief of Ikwerreland.

This, like the 1933 case, earlier stated, raised dust of anger and refutals amongst whom were Chief B.E. Wosu of Ogbakiri and Chief D.A.H. Emejuru of Elele who stated that the position held by Chief Nsirim of Isiokpo was a ‘misnomer’ calculated at making political gains from the distortion of the sacred history of Ikwerre tribe.  

This paper explored the positioned of Chiefs B.E. Wosu, J.A. Nsirim and Elder D.A.H. Emejuru as well as Chief D.U. Ozah, the Ogbuighe of Ogbaland and Chief B.W. Alikor of Ogbakiri Wezina including the unpublished thesis or Mr. Ezebunwo Amadi of ELELE, a professional historian.

Oral history was also taken into consideration before arriving at what is believed to be a most probable and credible account of the origin of the Ikwerre people.  

THE ORIGIN OR IKWERRE PEOPLE.

The Ikwerre tribe metamorphosed from a wave of migration about the 13^th century in Benin Kingdom resulting from the misrule of Oba Ewuara (Ogwaro) of Benin.

While most people are not certain about the exact date of the migration which is corroborated by oral tradition in Ogba, Ekpeye and Ikwerre, the three tribes sates that when Oba Owuara lost his two sons in mysterious circumstances, the Benin monarch issued a decree making it punishable by death for any person to give birth to a son before the Oba had two new sons to replace his dead sons.  

The decree was however challenged by Akalaka and Ochichi, founders and fathers of the present day Ogba, Ekpeye and Ikwerre tribes.

The Benin monarch who was enraged by this challenge sent for the two who then fled at midnight, thus beginning one of the great migrations South Westwards. The first phase of the migration took the brothers through Agbor, before finally setting at Obigwe at the first instance.

They were later to move Omoku in search of water, specifically setting at the bank of River Imoku from where Omoku derived its name.

Following the accidental killing of one of the children of Ogba by Ekpeye both sons of Akalaka, when the former was away on a hunting expedition and for fear of reprisal, Ekpeye had to steal away in the night with his uncle Ochichi.

The two moved towards the sombrero river, while Ekpeye settled at Ula Ahoada, the traditional headquarters of Ekpeyeland, Ochichi croosed the River Sombrero at Akpabo through Eligbo before finally settling at the present site of ELELE which is equally the traditional headquarters of Ikwerreland.

FOUNDATION OF OTHER IKWERRE SETTLEMENTS

After the settlement of Ochichi at present day Elele, specaially at the present site of Ogbakiri Family in Elele which is currently the ruling family in Elele, he (Ochichi) gave birth to four sons namely ELE (ELELE), ELU (OMEREELU), EGBE (EGBEDA) and MINI (ALIMINI ISIOKPO). Having finally resolved to settle permanently at the geographical location of Elele and its environs, the descendants of Ochichi, mindful of the constant invasion tendencies of their neighbours, the Usomas 9Ibos), Mgbom (Riversine folks) and Ogba made the following arrangements of settlements.

Ele, the first son (Opara) remained at Elele, inheriting his father’s property according to the Ikwerre custom; Mini the second son of Ochichi was posted to the present site of (Alimini Isiokpo in Ikwerre Language means the land of the water that is at the head of the road); Elu was posted to the present site of Omerelu while Egbe was deployed to Egbede to ward off the imminent attacks of Ogba who was still in search of vengeance against his fleeing brothers. These first four sons of Ochichi founded what is currently known in Ogbakor Ikwerre circles at Elele Group or Ishimbam meaning the head of the tribe.

Wezina, Ochichi’s younger brother moved Southwest wards where his descendants later founded the Ikwerre communities of Odegu and Ogbakiri.

Further research has revealed that Ochichi had also given birth to IRIEBE who later begat EVO and APARA both Ikwerre class. Rebisi Clan is an offshoot of the Apara Clan.   

LATER MIGRATIONS      

Later migrations from Elele gave rise to the Ikwerre communities of Ozoba, Rundele, Obele, Omademe, Ipo and Omagwa;. Specifically, oral evidence indicates that AGWA, the founder of OMAGWA was the last son of ELE. He had moved from the present site of Omuwhodah in Elele and founded the community named after him Omu-agwa. (In Ikwerre Language, Agwa means remainder).

EELELE ALIMINI

Until the recent creation of Emohua Local Government Area and the eventual governmental seperation of ELELE-Alimini as the two now exist in Ikwerre and Emohua Local governments respectively, it was common knowledge that the two are one. Both have one traditional ruler based at the Ogbakiri ruling house; both share the same new yam festivals (HOZUZU) and other traditional festivities; both speak the same dialect.

The story of the five kilometer distance between Elele and Elele-Alimini is graphically recaptured by late Elder D. A.H. Emejuru in his without prejudice: “Elele-Alimini is an offshoot of elele……….in the days of yore, when intertribal wars reigned supreme, all the compounds in Elele donated more than twenty able bodied youths to intercept the invaders from the west…..The following compounds whose counterparts are today in Okiniali(Elele)are founded in Elele-Alimii:-Mgbuanyim, Omeneta, Omohia, Omuse Mgbuigwe, Omuadi etc. These compounds do not inter marry with their Elele kit and kin and they attend burial ceremonies and other functions in common….”

Oral history in both communities mentioned confirm this assertion that the warriors so donated remained and settled with their families at the present site of Elele-Alimini. To this day, the people of Elele-Alimini refer to Elele as ‘OKINIALI’ meaning old, ancestral land of abode while Elele people simply refer to elele-Alimini as ‘ALIMINI’ the land by the river.

OMUANWA

Omuanwa (omanwa) is said to have arisen out of a much later migration. ele, the first son of ochichi had the same maternal origin with ANWA, the founder of Omuonwa. The name of their mother is given as AGWAH. From immemorial till present times in Elele, (Omenele), a corruption of OMuele which means the children of Ele is usually associated with Awah. Thus Ele Wagwah (Ele of Agwah), is a common exclamatory remark in Elele. The same is saisd of omuonwa –Anwa Wagwah.

Anwa, the father and founder of Omuanwa was said to have committed a taboo in the household at Elele which required  a live native cow(ehni) for the appeasement of the gods. Unfortunately, Anwa was unable to provide the cow for the sacrifice and in a bid to escape the wrath of the gods and the physical reprisals of his brothers, fled from the household. He thus settled at the present site of Omuanwa.

Till date, the sight of native cows is forbidden in omuanwa as this is said to be a symbol of the sad past.

ELELE IN ETCHE

Another migration from Elele took place on a circumstantial level. The migration which gave ELELE in Etche has often been misconstrued as having taken place from Etche to Elele instead of (correctly) Elele to Etche. Both Ezebunwo Amadi and Elder Emejuru agree with oral history still refreshingly told in Elele today. The story goes that the period of when elephants ravaged the farm lands and the lives of the people of elele, a delegation was sent to consult a powerful oracle in Ozuzu-etche. The oracle, Amadioha Ozuzu was indeed an enigma in those days, when no other form of worship was known.

The emissary arrived requesting the powerful deity to assist in stamping out the elephants. They were subsequently given a powerful charm by the chief priest of the deity. The charm was noted to have miraculously driven away or redirected the elephants. After many years, the powers of the charms waned as the elephants resumed the destruction of life and crops in Elele.

The people sent the same delegation back to the deity. It was said that after successfully running the errand, the delegation having been impressed by the area, stayed put. Their descendants later grew into a community known as ELE-LE, corruption of Elele.

LATER ARRIVALS IN IKWERRE LAND

While it is true that no ethnic group can claim to be wholly pure, it is equally true that the first arrivals or immigrants are the main aborigines. Later immigrants are often either erroneously or mischievously referred to as the aborigines. The tends to be the case with the Aros and the Hausas and even of late, the various new entrants in Reisi now known as Port Harcourt. 

It is common in various Ikwerre communities who the actual aborigines are as the non-indigenes who have stayed for long and somewhat naturalized do not hold or perform some sacred traditional functions. Attempts at reversing known history by the later arrivals through struggle for land, power and offensive publications have led to unsavoury relationship between the Ikwerre aborigins and the new settlers from Port Harcourt (in Rebisi) to Omerelu (Ishimbam).

Below, the origin and time of two of the later arrivals that have often raised dust over reference to themselves as the aborigines in Ikwerreland is briefly recounted.  

THE AROS

The word, Aros is an abbreviation of Arochukwu in Iboland, the abode of the dreaded long juju of Arochukwu and the fame Abam warriors who acted as massagers of the god (Long Juju)

It is common knowledge that the Aros carried out mercenary activities throughout the Eastern Region even before the advent of the whitmen and the subsequent destruction of the long juju. They terrorized and tried to conquer most of the communities they visited.

A remarkable reference point as to the activities of the Aros in Ikwerreland is the common reference to Wagidi.

Wagigi was an Aro warrior who terrorised variuos Ikwerre communities with Abam mercenaries.

The Aros were seriously resisted by the Ikwerre people who to this day regard the Aros wherever they are identified as strangers; hence they are not allowed to hold traditional rulership or religious position.

A decendant of the Aros who settled at Isiokpo, was late Chief J.A. Nsirim who made an attempt at asserting authority by stating an implied Aro conquest and even aboriginship of Ikwerreland through an article captioned ‘The truth you must know’ published in Nigerian Star of October 16 and 17 1975 which was stoutly refuted by several Ikwerre intellectuals amongst whom were Chief B.E. Wosu, the then publicity secretary of Ogbakiri Improvement Union and late Elder D.A.H. Emejuru, a prominent member of the ELELE Development and Paining Authority (EDPA).

THE Aros are currently settled in large numbers at Isiokpo and Igwuruta while some of them are scattered along the length and breadth of Ikwerreland. 

THE HAUSAS IN IKWERRELAND 

Quite often the reference to the Hausa settlers in ELELE as ‘HAUSA ELELE’ have been derogatorily interpreted to mean that ELELE people are of Hausa origin or that Hausa own ELELE.

While these derogatory remarks have often been dismissed as jokes, the use of such jokes to distort the history of Ikwerreland which has its cradle in ELELE has moved several people to rebut and rebuke those who regal in such jokes with the details history of the origin and arrival of Hausa in Ikwerreland. In stating the historical origin and arrival of the Hausas, Elder Emejuru’s reaction to the derogatory piece written by Chief Nsirim of Isiokpo and the details research paper of Mr. Ezebunwo Amadi were placed to confirm oral history still told by inhabitants of Ikwerreland till this day.

The Hausas came to ELELE led by one Alhaji Diko from Katsina who trailed the path of lord Lugards soldiers during the destruction of the long Juju of Arochukwu by the British  

The Hausa came specially on Elephant hunting since as was ealier shown in the migration story to Etche, Elele was Elephant infested. 

The Emmigration which took place in 1890 long after ELELE was established included such notable Hausas as Mallam Ododo who died in 1936. The Hausa migrates were received at the Omuadni Compound by Chief Oduoma, the  then paramount ruler of ELELE and his traditional council (Ohna Omenele).       

When the Hausas started their mission of Elephant hunting, the people of Elele happily received them allocating to them a portion of Omuadi land along the present ELELE-Owerri road where they still reside till this day. The story is still told of how the ration of the Hausas was exhausted and Chief Oduoma and Ogidi of ELELE had to swear to them that yam was edible before they ate yam and replenished their food stock. 

Following Chief Diko’s previous association with Whiteman the latter attempted using a Hausaman to indirectly govern the Ikwerre people which culminated in protests and abuses.

A decendant of Alhaji Diko, late Chief Alhaji Haliru Dikko was at one time appointed head of Ikwerre district council at the former Ikwerre district headquarters at Choba under the instrumentality of the then white district officer for Ahoada Mr. W.S. King. The protests by Ikwerre Chief and elders then, though initially ignored by the Whiteman culminated in the appointment of late Chief Ajoku Kpoku of ELELE as the paramount Chief of Ikwerre in 1953 by Mr. Cocrain the then divisional officer for Ahoada division based on the advice and opinion elucidated by Wopara Wokawho the then oldest man in ELELE (120) years. 

Alhaji Dikko, who led the Hausas immigrants was fondly called ‘Dadi’ by his admires. He was succeeded by his son Umaru Dikko as Sarki Muslimi in Elele.

Umaru Dikko spoke English and thus acted for the British as a representative thus threatening the power of the traditional ruler of ELELE.

It was equally during the reign of Umaru that the mad rush for expansion and land grabbing on the part of the Hausas started which further increased by the time of Ododo and exploded by the time of Alhaji Haliru Dikko.

It was equally during the reign of umaru as Sarki that the Whiteman tricked ELELE people to surrender guns for sophistication only for people of lose their weapons of war and defence as the Hausas and Whiteman destroyed them in the famous “Ogbaji Egbe” (breaking of gun) episode told in parables in ELELE till this day. The local populace call this whiteman Uduman, a corruption of Woodman.

Umaru died about 1908 and was succeeded by Muhamadu his younger brother who was popularly known as Dodondawa (the fear of the jungle). “Ododo” as he was known by the ELELE people who could not easily pronounce the Hausa form “Dodondowa” left a negative mark on ELELE people.

Backed by the British, he unleashed a reign of terror on the people as he forcefully conscripted people for labour, abducted women into forced marriages. 

Ododo was however resisted violently when he made a law making it illegal for anyone to roof his house with corrugated iron sheets without rust obtaining permission from him which would however not be granted.

Faced with situation, Wonah Wuguzo of Omualikor compound in ELELE defied Ododo by building a house with corrugated iron roofs without seeking or obtaining the consent of Ododo. 

Irked by this challenge Ododo ordered his men to deroof the building and bring the iron sheets to his domain.

Omualikor compound, which is popularly known as Amobu (which compound can challenge us?) challenged the intruders and in ensuring fracas the Hausas were brought to their knees ending the reign of terror. 

Ododo died in 1936 and was subsequently succeeded by Alhaji Hali Dikko who used both diplomacy and the mass marriage of ELELE women to mend fences. He however continued the land dispute for expansion of the area initially allocated to them due to increase in their population until his death recently when his title of Sarki Muslimi of the Hausas went over to his son Saidu. 

CONCLUSION

From the foregoing is clear that Ikwerre migrated South West Wards from Benin Kingdom during one of the great migrations of the 13^th century. The cultural and socio political affinity of Ogba and Ekpeye with Ikwerre people attests to their sameness of origin attested to by their oral traditions.

The later arrivals in Ikwerreland are welcome as settlers.

A further archeological and linguistic study with appropriate radio carbon dating is recommended to verify the string of origin from the three ethnic groups Ogba, Ekpeye and Ikwerre.