The recent criticism of non-Igala titles by certain groups has prompted a necessary response concerned citizens. The ignorance displayed by these groups in their condemnation of the appointments and chieftaincy titles by the Ejeh Ankpa is a matter that cannot be taken lightly. It raises some salient the questions: Is this a display of Ignorance or mischief? Upon careful consideration, it becomes evident that it is more a matter of mischief than Ignorance.
To begin addressing this issue, it is important to delve into the significance of titles, the Igala language, and the introduction of cultures that differ from our own. The Igala Kingdom, from its very inception, had embraced, introduced, and at times even innovated its own culture, traditional titles, masquerades, festivals, farming techniques, and even strategies of war. Like most cultures, the Igala culture had its origins. Some sources suggest that the existence of the Igala Kingdom dates back to around 1000 years, while most historians posit that it emerged in the 15th century, approximately 700 years ago. This signifies that we, as a people, may not have been present 800 years ago. It is likely that we existed as part of another culture, perhaps Jukun, Touareg, Hausa, Yoruba, Fulani, Bini, Arab, Egyptian, Yemeni or another.
It is essential to acknowledge that we, as a people, have evolved over time. This evolution has involved the assimilation of various cultural elements. The Igala Kingdom’s cultural landscape has been shaped by the incorporation of diverse influences, and it is this rich tapestry that has contributed to the identity and strength of the Igala people. It is important to recognize that our culture is not static; indeed no culture is static, rather, every culture is dynamic and all cultures over centuries have been shaped by interplay of various traditions and influences.
The introduction and acceptance of non-Igala titles and cultural elements have enriched our heritage and have not detracted from it. Instead, they have contributed to the diversity and vibrancy of the Igala Kingdom. It is crucial to understand that cultural exchange and adaptation have been integral to the development of societies worldwide, and the Igala Kingdom is no exception.
It demonstrates our openness to embracing and integrating external influences into the fabric of our society, showcasing our ability to adapt and innovate while preserving the core tenets of our culture. This enduring pattern of cultural exchange and enrichment has been a defining feature of the Igala people, contributing to the richness and resilience of our cultural heritage.
This historical connection underscores the role of the Igala nation as a vital link in the transmission of knowledge and the exchange of cultural and intellectual traditions, highlighting the rich and multifaceted contributions of the Igala people to the broader tapestry of human civilization.
It is evident that no nation exists in isolation, and the Igala people have continually engaged in the process of learning from and adopting beneficial cultural elements from other societies. This exchange has enriched the cultural tapestry of the Igala people, leading to the incorporation of masquerades from diverse sources such as the Nupe, Bini, Jukun, and the old Hausa traditions, all of which have become integral parts of our own culture.
Moreover, the historical context of the Igala region is often overlooked by those who criticize without understanding the intricacies of the region’s past. For instance, Ankpa/Abinsi served as the capital of the defunct Munshi Province, comprising parts of Nasarawa State, Agatu, and sections of Benue, within the Northern Protectorate. Conversely, Idah and some parts of the Igala region were situated in the Onitsha Province under the Southern Protectorate. These historical administrative divisions highlight the complex historical and cultural landscape of the Igala region, shedding light on its diverse and interconnected past.
By recognizing these historical and cultural dynamics, it becomes evident that the Igala people have long been engaged in a process of cultural exchange, adaptation, and integration, shaping the rich and multifaceted cultural heritage that defines the Igala Kingdom. It is essential for critics to acknowledge and appreciate the depth and complexity of the Igala cultural narrative before passing judgment or making misguided assumptions leading to drawing wrong conclusions.
The issue of the chieftaincy titles conferred by the Ankpa Traditional Council, under the leadership of the Ejeh Ankpa, has become a point of contention. It is essential to address these titles individually to provide clarity.
Firstly, Amana (Aboh). It is important to note that Aboh is a senior council member in both Igala and Jukun Kingdoms. The title Amana may not be purely of Igala origin, and this illustrates the historical interconnections and shared cultural elements that have influenced the Igala Kingdom and its traditions.
Furthermore, the title of Omachi, which is associated with the term Wali, has roots in the Arabic language, where Wali means governor, in the way the term Waziri has its roots in Arabic meaning prime minister and has been in use for over a 1000 years by different cultures. Similarly, titles such as Maji, Kamata, Madaki, and Gago Jachi, Magajiya etc while their meanings are understood, have been utilized within our kingdom for an extensive period. These titles have also been found and adopted in various parts of northern Nigeria, underscoring the widespread influence and adaptation of cultural elements across different regions.
On assumption of office as the 26th Ata of Igala in 1956 and during celebration of his silver and golden jubilees on the throne respectively Ata Dr. Aliyu Obaje conferred titles on prominent sons, daughters, and friends of Igala. Among these titles were some that were similar to the titles conferred by Ejeh Ankpa. These are all antecedents. The late Ata Dr. Aliyu Obaje conferred the title of Sarkin Fada, on late Alhaji Yunusa Yahaya (1956) and he also conferred tittles of Waziri’s and Yerima at different times. He conferred Sarkin Baka tittle on Mallam Hassan Musa (1983) Madawaki Giwa on Alh. Lawal Lampex (1991), Maji Kamata on Abu Jibrin (1991) to mention but a few, just like Ata Ameh Oboni did before him.
Was Idah conquered by the caliphate? The answer is a capital No. In celebration of his 25th anniversary on the throne, the Ejeh of Dekina awarded tittles, one of which was Garkuwan Dekina tittle on Alh. Rajab, (2021) Wazirin Nupe Dekina on Alhaji Danjuma (2021) e.t.c. there was no talk of sell or call any of these traditional title holders to order or accusation of attempting to fulanize the Igala cultural landscape. So, why all these attacks on Ankpa Traditional Council? Some of us are starting to question the true intentions of these self-appointed enforcers within our traditional systems.
Where were the critics when the late Alhaji Shehu Akus, President of the Igala Community Development Association (ICDA), the umbrella body of all Igala social cultural groups, was turbaned TAFIDA decades ago?
It can be reasonably argued that the historical influence behind the royal greetings of the prime minister of Igala Kingdom (Achadu Oko Ata of Igala Land) in the Hausa language, “ANU MAIKASA,” Maikasa literally means owner of the ‘land’ does not detract in any way from the impact of the Achadu. It is possible, therefore, that comparable factors have led to the presence of titles associated with the Hausa and Fulani in Ankpa and other areas of Igala land. The existence of numerous antecedents supports this perspective, which unfortunately has been overlooked for whatever reason by some critics.
Those who seek to justify their attacks based on religious grounds may not realize that we have esteemed Christians and non-Muslims holding significant titles in the Ankpa Traditional Council. For instance, highly respected individuals like Dr. Moses Egene Adah, who holds a senior position in the Council as the Ochai Ejeh, exemplify this diversity.
The behavior of these troublesome groups unmistakably reveals a significant conspiracy against the Ejeh Ankpa and the entire Ankpa community. Although their malicious intentions remain unknown, it is crucial for security agencies to monitor these groups closely, as their reckless statements have the potential to incite crisis.
Those advocating for the dethronement of his royal highness can be likened to the Igala adage of “invoking Akpabana for the mere loss of a needle”. The best approach to addressing the conferment of honorary titles of non-Igala origin is through peaceful engagement rather than confrontation. It’s important to note that the Ejeh, or any king for that matter, is not infallible and is open to listening. Furthermore, it’s worth considering that this situation did not originate during his reign or solely from the Ankpa Traditional Council, as indicated by various antecedents.
– Baba S. Ahmadu
Ankpa, Kogi State.
January 8,2024