The Kogi State government recently lifted the ban on some cultural practices in Igala land, leading to various feelings and reactions. While some people commended the government for taking a bold step in rooting the traditional institution in the political practices of the state, others, mocking the government, questioned the intelligence or the benefits inherent in the cultural rebirth.
Owing to the existence of different views and assertions on the settlements before the Attah Dynasty in Igala Kingdom, and due to lack of adequate historical records, it is impertinent to give the origin of the settlements before the Attah Dynasty any definite date. What is certain is that it dates far to the dim past. From Ukwedeh’s account, it is at least clear that, “the remoteness of the settlements before the Attah Dynasty has not been properly determined historically, but oral tradition, archaeological and anthropological records point to dates about the 8th or 9th century A.D.” Six settlements had existed before the emergence of the Attah Dynasty in Igala Kingdom. They are Ane-Ankpa Ane-Amangede, Ane-Abejukolo, Ane-Abocho, Ane-Egume, Ane-Igalamela and Ane-Ibaji .
The functions of the Igala chiefs or traditional rulers can never be overemphasized, and it ranges from the socio-cultural and economic aspects to the spiritual and religious.
In the socio-cultural aspect, they act as custodians of the tradition and culture of the people and they explain the customs of the people to the younger generation; they are the link between the living and the dead and are fathers of the community. They preside over festivals and important public gatherings of a town or community. They are the custodians and take care of the land for the people. They help in making laws in their respective communities; they also maintain peace and order. They assist the government in political education and socialization of the rural populace.
Economically, they assist the local and state governments in the collection of taxes from their subjects and mobilize them for rural development; and from the spiritual angle; they maintain religious harmony in their domain.
Similarly, the traditional rulers are the government at the grassroots. They live closer to the people than the local government chairmen. They therefore enjoy the loyalty of their subjects, and in some cases, direct the people’s affairs. These rulers know their subjects and can sometimes influence their decision. A traditional ruler can declare a subject a persona non-traditional if he sees the subject as a nuisance.
It is in this benefit that the recent Kogi State government’s decision to revive the dead and buried traditional practices is welcomed with all funfair by those who know the value and influence of traditional rulers on the political fortune of a society.
In some districts, communities and towns in Igala land, these rulers are either weak or not available altogether. While many of them had their political and governmental power whittled away by the past governments, some of them are dead and their thrones are vacant. For example, Alloma in Igalaogba district, the district that had its province as old as Kano State lost its district head, and the throne is vacant till date.
The case of Ankpa is too strategic in the whole of Igala land nay Kogi State as a result it is very worrisome to the people. Historically, the Ejeh of Ankpa’s stool was established as a result of the jihadists’ invasion of Ankpa in1804. During this period, Hausa men were selected as rulers of Ankpa Kingdom at the expense of Igala natives. An indigenous Sarki, Adaji om’ Itodo Akpa was installed after a series of Hausa rulers. After the death of Adaji Om’Itodo Akpa, a long battle followed, and then the throne was recreated in 1968 by the then government of Kwara State as a measure to resolve the lingering crisis between the Hausa and Igala people. Alhaji Yakubu, the only son of Adaji Om’ Itodo Akpa of Atiyele Dynasty succeeded his father, and the title of the throne was changed from sarki or emir to Ejeh in order to have local flavor (Igalanised) and also as a sign of the perpetuation of the name of the founder of Igala Kingdom, Abutu Ejeh of the Jukun descent.
With the government’s decision in 1991, the Ejeh stool was proliferated to the rest of Igala clan to head the local government traditional councils in Dekina, Ofu, Olamaboro, etc. The office of Ejeh came into force after the government’s decision. The Ejehs then were classed as first class and second class respectively. The Ejeh of Ankpa was placed in the first class status because of it long establishment statue and the importance of Ankpa to Igala land.
Governor Yahaya Bello needs to explore the immediate benefits of installing the Ejeh of Ankpa urgently. Chief Edward Onoja, Achuba Simon and other thorough bred Igala sons and daughters who respect the elders and know the value of traditional institutions should impress on the government so that Igala land may derive the benefits inherent in these rulers.
