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The Evolution And Development of Central Administration In Ebiraland (1920-1997)

Abstract

Ebiraland constitutes one of the ethnic groups in the Middle Belt zone of
Nigeria. It, however, did not evolve a centralized form of leadership until the
advent of the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> colonial authorities, which brought together the various Ebira groups under the leadership of Attah Omadivi in 1902. The year 1902
therefore marked the evolution of a monarchical form of administration and the
gradual development of central administration in Ebiraland. The paper will
therefore examine the nature of the development of central administration in
Ebiraland between 1902 and 1997, when the present incumbent monarch, Ado
Ibrahim, ascended the throne as the Ohinoyi of Ebiraland.

Introduction

Ebiraland is a small hilly inland area that stretches roughly for twenty
three kilometres west of the <a href="/2019/10/the-history-of-niger-state.html">Niger</a> at Ajaokuta and thirty two kilometers south-
west of the <a href="/2019/10/the-history-of-niger-state.html">Niger</a>-Benue confluence. The range of hills occasionally rises to six
hundred and sixty seven metres above sea level. With the exception of natural
barriers like forest reserves, practically, the area which is about eighty square
kilometers has been occupied and what started as tiny villages have joined
together as near towns, gradually and progressively expanding towards one
another in modern times.

Ebiraland thus presents an aerial view of one huge
settlement with intervening barriers.
Today, in a Nigeria of thirty-six states, the Ebira people are located in
the present Kogi State. Farming is their major occupation. Several Ebira people,
however, are scattered all over Nigeria, particularly in Edo, Ondo, Kwara,
Plateau and Benue States where they are well known as indefatigable farmers.
The Ebira people are generally believed to be of Jukun origin.
Oral tradition favours this theory and also claims its ultimate ancestry from the
Jukun of Wukari1.

The people are said to have resented the central

administrative authority of the Junkuns in the Wukari area of the Kwararafa
kingdom. Thus, the Ebira, like other disparate ethnic groups, migrated under
their leader whose actual personal name has remained unknown, though one
account has it that he was called Ebira.2 They migrated frequently and at
different times from one unsuitable spot to another as an expression of their
resentment against tyrannical rule, among other reasons. In the case of the
former reasons, they did so in order to free themselves from the resented
bondage and clutches of the Jukuns and headed southwards before the end of the
sixteenth century.3 However, they were settled at home in groups without a
centralised authority until the advent of colonial rule which brought them
together under a central leadership.

If there was any form of centralization in
Ebiraland, it was in the sphere of religion. Politically, the different groups and
settlements had independent clan heads with different nomenclatures. Hence,
the Ebira people did not evolve a centralised political leadership and had no
paramount chief before the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> occupation of the area in 1902.
Pre-Colonial Ebira community was essentially segmentary. It consisted
of five principal clans among several others, namely, Okengwe, Eika, Okehi,
Adavi, and Ihima. The respective priests (heads) of these clans were known as
Ohindase, Adeika, Ohiomahi, Asema and Obonbanyi.4 Each clan was self-
governing and did not regard any other as superior to it. Significantly, the clan
was the main unit of political organization.

The post of the clan head was
normally conferred on the oldest living male member of the clan. His religious
duties and disciplinary powers were, however, limited to his own family. His
political influence was quite small and although he presided over the meetings
of his clan, his judgement was determined largely by the consensus of opinion of
the elders.
Economically, the clan head held in trust for the clan, part of the income
from all the clan lands, such as the produce from palm oil and locust bean trees,
during the pre-colonial period. Also, the leg of whatever game that was killed
was given to him, which he shared with the kindred heads5.

Early Administration

In the pre-colonial times, the administration of all the clan heads
constituting a community in Ebiraland lay in the hands of the elders, influential
individuals and the chief priest (Ohinoyi).6 The group of elders consisted of the
clan heads, kindred heads and other people whose age, maturity and wisdom
commended themselves to the other elders.

The composition of this group was
more-or-less constant because whenever the representative of a clan died, his
place was taken by another member of the same clan. For this reason, the group
could, in fact, be termed the council of elders. Its meeting normally took place
in the market place or any other central open place7, as was the case with the
Igbo in the pre-colonial period. In the same vein, Habibu A. Sani argues that in
those early days of the ancestors, whenever there was a problem to be
collectively solved or a special occasion to be celebrated, the clan heads and
age-group leaders usually put their heads together at a family meeting where
possible solutions were debated and agreed8.

An influential individual (Onoru) might be any man (apart from the
Chief Priest) who, because of personal attainments in wealth, war, physical or
margical power had won the respect of others and could become famous not
only in his own clan group , but throughout Ebiraland.9 However, he had no
political authority in other clan groups. By virtue of his position in society, he
normally succeeded in imposing his will upon others or in getting the meeting of
the council of elders to respect his views.

He could therefore be regarded as the
de facto head or co-ordinator of the council of elders. In many respects, the
Onoru’s word was law because the people feared going against him as he could
deal with them severely through the use of physical force or otherwise. In fact,
this was the main, apart from the council of elders, around whom political
authority revolved. The meeting of elders could hardly take a decision
whenever he was absent, because it was realized that were he to be opposed to
it, he could obstruct its execution10. The philosophy and practice was that might
was right, and so it was in practice.

The office of the chief priest was rotated, from clan to clan or from
kindred to kindred. The chief priest was the overall religious head of the Ebira
community and the position was occupied on a rotational basis among the five
major clans that formed the community. It was the responsibility of the clan
whose turn it was to provide an incumbent.

On this ground, one can talk of
central leadership in Ebiraland, which had the responsibility of co-ordinating the
affairs of the council of elders in the pre-colonial period. The function of the
office was basically religious. The chief priest saw to the well-being of the
society. He made sure that peace was maintained in the land and settled quarrels
among the clans whenever the need arose. Politically, he was usually
responsible for calling the meetings of the council of elders to discuss and
decide on any pressing problem(s) in the interest of the community.

The office
of the chief priest did not normally go to the oldest man, but to a middle-aged
man, though maturity was a considerating factor11. Two or more candidates
might compete or be earmarked for the position, but it was up to the meeting of
the council of elders of the clan to decide who was the most suitable.12
Knowledge of the priesthood and the various rituals as well as
divination, by the would-be or prospective candidate, were of advantage.

The
people who had the final say in the selection process and determined who was
chosen were the diviners.13 If they all agreed that the proposed man had divine
support, all was well. Nobody would be made chief priest against the decision
of the diviners and hardly would any individual ever dare to assume the office
without divine support. Having been selected, the failure to perform his duties or
the occurrence of calamities during a priestly tenure of office could mean death
for him and it would mean a bad reputation for his clan, which sometimes led to
its being excluded from holding the chieftaincy14.
The duties of the Chief priest, therefore, were primarily religious; to
keep the land or the country good. He presided over all public religious
occasions and fertility cult ceremonies and was closely identified with the crops.

The supervision and the timing of the annual nocturnal ancestral worship
festival was one of his most important duties because it was believed that unless the festival was celebrated at the correct time, calamity would follow15. In sum
therefore, the chief priest performed religious, political and economic functions
and was the rallying force until the colonial period, when a new kind of political
leadership, to bring all Ebira communities under a central authority was
fashioned out by the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> colonialist through their policy or method of divide
and rule.

The Advent of the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>

The foregoing observations were in place when the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> conquered
Ebiraland in 1902. In the light of the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> system of administration, the
political organization in Ebiraland did not meet the aspirations of the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>
administrators; hence there was the need for a central leader to whom authority
could be delegated by the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> colonial power. The Ebira were therefore
forced to look for an influential person to take charge of the affairs of the area
under the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> administration. This was the beginning of real central
administration in a society that was hitherto non-centralised.

The influential
individual and the chief priest would not fit into the kind of central leadership
required by the indirect rule system as neither of them was ready to submit to
the control of the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> authorities. Reference is made below to the role of
Agidi, an influential individual, who stood against <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> occupation of
Ebiraland. However, the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> created one and imposed him on the Ebira as we
shall demonstrate below.

Meanwhile, the evolution of central administration in Ebiraland, which
resulted in the emergence of a monarchical institution, was not without some
difficulties. First, was the task of turning a non-centralised society into a unitary
administration. Second, was how to get a unifying leader acceptable to all. And
third, was whether any clan was ready to surrender its independence to another.
Nonetheless, the Ebira people were used to coming together in the face of crisis.
Thus, in moments of war, they came together as a united front to ward off the
incursion of the enemy. Indeed, the Ebira people had built strong confidence in
their warfare and ‘superior’ weapons – bows and arrows. The <a href="/2019/07/ireku-ajinomoh-nupe-invasion-of-ebira.html">invasion</a> of Ebira land by the <a href="/2019/05/the-history-of-nupe-people.html">Nupe people</a> (1865-1900) did not make them doubt their military
superiority.16 The <a href="/2019/05/the-history-of-nupe-people.html">Nupe</a> invaders were successfully resisted by the Ebira under a
leader who later became Attah Omadivi.

The <a href="/2019/07/ireku-ajinomoh-nupe-invasion-of-ebira.html">Nupe Invasion</a> was organized in
the form of raids for slaves. But the Ebira people were soon to realize that their
warfare and their ‘superior’ weapons could not defend them against the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>
in 1902. In 1895, an outstation was placed at Kabba by the Royal Niger
Company and a fort was built there by Captain Turner, an officer attached to the
Niger Constabulary17.

On 1st January, 1900, Frederick Lugard took over the government of
Northern Nigeria from the Royal<a href="/2019/10/the-history-of-niger-state.html">Niger</a>Company and hoisted the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> flag at
<a href="/2019/09/the-brief-history-of-lokoja.html">Lokoja</a> 18. Kabba was formed into a province which included the Akoko, <a href="/2019/08/the-brief-walk-into-land-of-kukuruku.html">Kukuruku</a> and Ebira countries, and was administered from <a href="/2019/09/the-brief-history-of-lokoja.html">Lokoja </a> , which was
also the headquarters of the protectorate of Northern Nigeria, with Sir William
Wallace as its first Resident.
In 1902, a small military escort led by Mr. Malcom and Lt. F.F.W.
Byng-Hall sent into Ebira country was seen by the Ebira people as an
incursion19.

They refused to meet with the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> demand for the supply of
food, seeing this as a direct insult on their persons. Mr. Malcom and his party,
outnumbered, were attacked with arrows by the Ebira and escaped by a night
march to Kabba, arriving the next day. The <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> soldiers used this as casus
belli and marched on them with fire arms. The Ebira country was subjugated
and pacified.

The resident in Ebiraland described the result of the expedition as
follows: ”The Ebira were no doubt severely punished during the expedition and
I now find them very afraid of the whiteman”20
With the defeat of the Ebira, the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> then imposed their rule on them,
politically uniting the various clans by force. The question that follows from
here is: how did the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> succeed in their mission? In an attempt to answer
this question and trace the evolution of the institution of the monarchy in
Ebiraland as from 1902, it is worth noting that in the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> colonial history, the
policy of indirect rule featured very prominently. Indirect rule was a principle
whereby the people were ruled through their own traditional institutions.

Indirect rule as conceived by Lord Lugard was a dynamic system of Local
government. The use of indigenous political institutions for the purpose of
Local government was contingent upon certain modifications to the institutions.
In places where there were no centralised leadership, the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> administrators
imposed one on the community. According to Michael Crowder:
 
<ul>
The administrations imposed by the occupying powers
were adhoc and greatly influenced by the personality of the
man imposing them and the circumstances under which an
area was being occupied, whether by treaty or by conquest.
More important was the society to be governed. Different
techniques were employed to govern the large centralised
state, the small independent village, and the nomadic
tribe.21
</ul>

<center>The <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> Conquest and the Imposition of Central Administration</center>

During the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> occupation of Ebiraland, Agidi, one of the notable
personalities among the Ebira, led an armed resistance against any form of
<a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> rule. In 1902, he and his men attacked the small <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> group led by Mr.
Malcom, the political officer.22 The latter barely escaped death.

After this
event, Ebiraland was declared a land of ‘savages’ and Mr Malcom ordered a
detachment of the West African Frontier Force (WAFF) to sit among them in
order to ‘tame’ them.23
In 1903, a punitive expedition under Major Marsh, Lieutenants
Sparrenbarg, Moran, Byng-Hall, Gallway, Smith, Oldman and Captain Lewis,
was organized to call Agidi to order and to establish permanent peace in
Ebiraland.24 In this expedition, the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> received the whole hearted co-
operation of Omadivi, who was the representative of Ohindase Abogunde – the
chief priest at the time. Omadivi, like Ohindase, was from the Okengwe clan.
Omadivi supplied vital information, most especially on how to capture Agidi
who was his political rival.25 In fact, both Omadivi and Agidi were notable
personalities or influential individuals in the Ebira of that time.

While the
former was loyal to the Chief priest, the latter was not. By 1904, Ebiraland was
fully pacified and Mr. Morgan, the Resident of Kabba province, was able to say

with confidence that the Ebira people now feared the ‘‘whiteman” and were at
“peace with each other”.26
In gratitude to his co-operation, Omadivi was made the “Oivo Ohinoyi”
(the whiteman’s chief) of Ebiraland. Omadivi could be compared with chief
Dogho of Warri.27 The latter provided skilled men and war canoes for the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>
in the Ebrohimi expedition of 1894. In the Benin expeditions of 1896-1897,
Dogho was also at hand to aid the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>. His services were appreciated and he
was rewarded by being made the Governor of the Benin river.28 Likewise, the
leadership of Ebiraland fell on Omadivi in 1903 because of his loyalty to the
<a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> and he took the title of Attah,29 synonymous with the title of the
neighbouring Igala monarch.
Although the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> appointed Attah Omadivi as the chief of Ebiraland,
his power, until his death in 1917, was little felt outside his own clan. This was
largely so because his appointment was not marched with the establishment of
Native Administration.

His appointment as the paramount chief nevertheless
paved the way for the effective centralised political leadership that followed the
establishment of a Native Authority in 1923.
Attah Omadivi died in 1917 and was succeeded by Arudi Adano who
died within a few months. Not much was known about the short reign of
Adano, the second Attah appointed by the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>. However, his death in 1917
opened the stage for a fierce struggle for the position of paramount chief by a
number of notable personalities.

There was therefore a search for a central chief whose loyalty and
confidence, like Attah Omadivi, the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> could vouch for. An influential man
to take charge of the Native Administration was needed. Sir Frederick Lugard’s
policy was to look for a capable man of influence to take charge of the Native
Administration and through him the colonial authorities were to rule the
indigenous populace. The <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> system of indirect rule was, after the 1914
Amalgamation, extended to the Southern provinces. In the eastern Nigeria, for
example, warrant chiefs were appointed.30 As far as the “Primitive
Communities” in the north were concerned, Lugard stated that:
 
<ul>
The first step is to endeavour to find a man of
influence as chief, and to group under him as many
villages or districts as possible, to teach him to
delegate powers and to take interest in “Native
Treasury”, to support his authority and to inculcate a
sense of responsibility.31
</ul>

In Ebiraland, after a tortuous struggle for the stool by many prominent
leaders among whom were Ozigizigi, Owada Adidi, Onoruoiza Ibrahim and
many others, the man of influence found was Onoruoiza Ibrahim,32 who
represented Attah Omadivi in colonial administration. As we shall soon find
out, Omadivi and Ibrahim were relations. Besides, Ibrahim was fairly literate,
which enabled him to relate easily with the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> administrators. He was
therefore picked as Chief of the land. He also took the title of Attah.

He
reigned for thirty seven years from 1917 to 1954. In the official records he was
simply referred to as Attah Ibrahim. Nonetheless, he faced serious oppositions
from his people throughout his reign as he was considered an imposition by the
<a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>. Even then, towards the latter part of his reign he fell out with the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>
authorities, especially Sharwood Smith, the then <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> Governor of northern
Nigeria.
Unlike Omadivi, his predecessor, Attah Ibrahim was made the
paramount chief not only over Ebiraland but also over non-Ebira areas, such as
<a href="/2019/09/the-brief-history-of-lokoja.html">Lokoja</a> , Ogori, and Magongo.33 His area of jurisdiction, which extended over
1520 sq2 kilometres, became one of the largest in the northern Nigeria.

Byng-
Hall remarked in 1923 that if Attah Ibrahim had been an Hausa or born in one of
the Hausa States, he would have been made an Emir.31 In the same year, he was
promoted to a third class chief grade which was then the highest in the Kabba
province.35
As the paramount chief of the Ebira Division, Attah Ibrahim became the
sole Ebira Native Authority controlling Grade B Court, which was the highest in
the Division. The court could try criminal cases, pass bye-laws concerning
marriage, divorce and inheritance.

It could also impose jail sentences up to six
months. In the newly created Ebira Division and Ebira Native Authority

therefore, Attah Ibrahim was vested with wide powers. F.F.W. Byng-Hall who
had been the brain behind the creation remarked that the Attah Ibrahim’s
appointment as the paramount chief was “really the first time there has been any
sort of one man administration.”36 But who was this Attah Ibrahim? What
qualifications or qualities did he have to warrant his appointment?
Attah Ibrahim was the son of Zainebu (popularly known as Iy’ebe), who
was a powerful and wealthy trader and a renowned figure in Ebira country.

Zainebu was the daughter of the deceased “Oivo Ohinoyi”, Attah Omadivi.
Attah Ibrahim was also the maternal great grandson of the celebrated Ohindase
Abogunde37.
Descent wise, Attah Ibrahim was connected with the two most renowned
families in Ebiraland, namely Omadivi and Ohindase Abogunde. But descent
in traditional Ebira society as Y.A. Ibrahim correctly pointed out, “did not
necessarily qualify one to hold any important state office”38 Moreover, in a
patrilineal society like Ebira, premium is not placed on connection through the
female line.

If maternal descent disqualified Ibrahim from holding an important
public office, his personal qualities, loyalty and service to the colonial
government endeared him to the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> administrators, especially Byng-Hall.
Besides, the position of Ebira central chief was a colonial creation and so
anybody could succeed to it. Attah Ibrahim had better chances than most people
in Ebiraland. He thus became the custodian of Ebira political institutions until
he voluntarily resigned in 1954.
A young and energetic man, Attah Ibrahim was a devout muslim.

He
received his early Islamic education from Mallam Abdul Salami of Ilorin. He
later proceeded to Bida for further Islamic studies.39 He was knowledgeable
and fluent in Hausa , <a href="/2019/05/the-history-of-nupe-people.html">Nupe</a> , Arabic and could write some English. Between
1908 and 1911, he was in the company of some <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> political officers, among
whom was captain F.F.W. Byng-Hall serving them loyally as an interpreter and
a messanger. In 1917, he was the tax assessment scribe for Byng-Hall.

Attah Ibrahim served the colonial officers so loyally that Byng-Hall remarked that “I
have found him of great use in dealing with the Ebira”.40
However, in spite of all these qualities, Attah Ibrahim soon fell out with the
<a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> especially Sharwood Smith, the Governor of northern Nigeria, for his
opposition to <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> rule as time went on. He was therefore seen by the
authorities as biting the fingers that fed him. Unfortunately too, his people or
subjects went against him as they clamoured for democratic rule and
representation in the Ebira Native Authority where the Attah was the Sole
Native Authority.

It was this quests for democratic practice, as the wind of
change was blowing, that swept off Attah Ibrahim from office, though he
resigned voluntarily in 1954. Two years later in 1956, the Ebira Native
Authority elected an ex-serviceman, Alhaji Mohammed Sani Omolori who had
been in the forefront of the struggle against the Attah as the monarch of
Ebiraland. He nevertheless took the title of Ohinoyi, the implication of which
was that the monarch this time around was not an imposition and was subject to
the will of the people.

Indeed, throughout the forty years of Alhaji Sani Omolori on the throne
of Ebiraland as monarch, he did not possess the political weal of the late Attah
Ibrahim. Whereas the Attah typified the example of a self-willed monarch, the
Ohinoyi could not do anything without the consent of the Ebira Traditional
Council until he died in 1996. There is no doubt therefore that throughout the
forty years of Alhaji Sani Omolori on the throne (1956-1996), the Ebira
Traditional Council dictated the pace and accounted for the relative peace in
Ebiraland during his reign.

His was the case of a ruler who was placed on the
throne by his people and consequently ruled according to their desire.
After 1996 however, the relative peace witnessed during that era is no
more. At the death of Sani Omolori in 1996, it was difficult for a successor to
emerge. When at last one did emerge, it would appear that it went to the highest
bidder: somebody who had regarded himself as ‘His Royal Highness’ even
when an incumbent was on the throne. With the backing of the authorities that
be, he succeeded in imposing him self on the Ebira in the same manner that the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> imposed the late Attah Ibrahim, his father on the Ebira then. Thus, since
April, 1997, Alhaji Ado Ibrahim, a business tycoon had occupied the seat of the
Ohonoyi of Ebiraland.

In the bid to resolve the institutional problem, the government of Kogi
State did two things. First was that the monarchy will be rotated among the five
major clans identified at the beginning of this study and secondly, that the title
of the Ohinoyi be retained as the official title of the monarch and not that of the
Attah, which the incumbent monarch would have very much loved to be
associated with as his father was the first and only Attah41
As it is, for eighty years, the monarchy in Ebiraland with its attendant
problems has come to stay.

It would appear, however, that it was the reign of
Attah Ibrahim(1917-1954) in spite of the criticisms against his person that
accounts for the major infrastructural as well as educational developments of
Ebiraland to which little may have been added since 1954. Such developmental
projects embarked upon and completed during his reign include: the Okene
Water Wooks, the Okene District Council, the Okene Central Mosque,
construction of roads, the Okene Middle School, the Sudan Interior Mission
Health Centre, the Okene post office among others.42
From the foregoing, his reign witnessed pioneering activities in all areas
of human endeavours. In fact, in the area of politics he was a dominant
leadership figure as he was a thorn in the flesh of the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> and the emirs of the
House of Chiefs between 1947 and 1954.43 He was responsible for
consolidating the land that is Ebira today. Many years after his death, it has
been argued that only very little has been added to the development of
Ebiraland, while a great deal of the above highlighted infrastructure, particularly
the Okene Water Works, has collapsed. However, the downward trend in
development can be likened to the general malaise pervading the entire Nigerian
nation in recent times.

Conclusion

In conclusion, it can be asserted that the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> indirect administration
gave birth to the Monarchy in Ebiraland. The <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> succeeded in bringing
together groups of non-centralised communities (clans) under a central
leadership, now resident in Okene, which only comparatively sprang from
Okengwe. Since 1917, Ebiraland has only seen the reign of three monarchs
namely: the Attah Ibrahim (1917-1954), Sani Mohammed Omolori (1956-1996)
and Alhaji Ado Ibrahim (from April 1997 to date). However, it is significant that
<a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a> administration in Ebiraland is nothing short of a revolution.

The
revolution saw not only the emergence of a monarchial system of government,
rather it brought an hitherto non-centralised societies under a common leader
and hence got the people united under one central authority. Today, the Ebira
could speak with one voice in spite of the various existing settlements into
which they were grouped as clans in the pre-colonial era.

Conclusion

The
revolution saw not only the emergence of a monarchial system of government,
rather it brought an hitherto non-centralised societies under a common leader
and hence got the people united under one central authority. Today, the Ebira
could speak with one voice in spite of the various existing settlements into
which they were grouped as clans in the pre-colonial era.

Notes

1. T.N. Tamuno, “Peoples of the <a href="/2019/10/the-history-of-niger-state.html">Niger state</a> Benue state Confluence” in J.F. Ade-Ajayi
and I. Espie (eds), A Thousand Years of West African History, Ibadan: I.U.P 
1965) P. 212.
2. H.A. Sani, Sociology of the Ebira Tao People of Nigeria (Ilorin: 
University of Ilorin Press, 1993) p.6.
3. Ibid. P.6 
4. Z.O. Apata, “Boundary Delimitation and the Merger of Ogori/Magongo With
Igbira Division, 1918-1966: A study of the problems of changing Political and
Cultural Identity” (M.A. Dissertation, University of Ibadan, Ibadan, 1978) P.14 
5. Y.A. Ibrahim “Igbira Traditional Institutions” Unpiblished Article
(1974) P. 10. 
6. Ibid. P. 10 
7. Ibid. P. 11 
8. H.A. Sani, op. cit P. 10 
9. Y.A. Ibrahim, op. cit P. 12 
10. Ibid P. 13 
11. Ibid. P. 14 
12. Ibid. P. 14 
13. Ibid P. 14 
14. Ibid. P. 14 
15. Ibid. P. 15 
16. This <a href="/2019/07/ireku-ajinomoh-nupe-invasion-of-ebira.html">invasion</a> is referred to as the <a href="/2019/07/ireku-ajinomoh-nupe-invasion-of-ebira.html">Ajinomo war</a> . 
17. Y.A. Ibrahim, “The search for Leadership in a Nigerian
Community. The Igbira Tao C1865-1954” (M.A. Dissertation, A.B.U. Zaria,
1968) p. 156. 
18. A.H.M. Kirk-Greene, Lugard and Amalgamation of Nigeria: A 
Documentary Record, (London: Frank Cass, 1968).
19. C.R. Niven, ‘Geography and Ethnography of Kabba Province” (1926) 
20. N.A.K. B. Morgan, “Kabba Provincial Monthly Reports”, January 1904
ACC 64. 
21. M. Crowder, West Africa under colonial Rule, (London: Hutchinson,1968). 
22. K.V. Elphinstone (comp) Gazetter of Ilorin Province 
23. Ibid. PP. 10-30 
24. Ibid. PP. 10-30. 
25. Y.A. Ibrahim, “The Search for Leadership in a Nigerian Community op. cit.
P. 102 
26. Ibid P. 102 
27. O. Ikime, “Chief Dogho: The Lugardian System in Warri 1917-1932” in the
Journal of the Historical Society of Nigeria (J.H.S.N.),Vol. III, December, 1965
P. 313. 
28. Ibid. P. 313. 
29. N.A.K. D.O.O. File Wel/1936 Vol. 1 History of Igbira . 
30. A.E. Afigbo, The Warrant Chiefs: Indirect rule in South eastern Nigeria,
1891-1929, (London, Longman,1972). 
31. Sir F.D. Lugard, “Report on the Amalgamation of Northern and Southern
Nigeria and Administration” in A.H.M. Kirk-Green (ed) Lugard and
Amalgamation of Nigeria: A Documentary Record (Frank Cass, 1968) P. 49. 
32. Y.A. Ibrahim, “The Search for Leadership in a Nigeria Community” Op. cit.
P. 224. 
33. N.A.I. CSO 26/2 File No. 12941 Kabba Province Annual Report 1923 PP.
12-15 N.A.K. Loko Prof. File 3647/1923 Igbira Division, creation of NAK
S.N.P. 9 3647/1923 – Igbirra Division (Kabba Province) creation of 
34. N.A.K. Loko Prof. File 3647/1923 Igbirra Division, creation of 
35. N.A.K. S.N.P. 17/2/ File 10756 Vol. 1, Ethnographical Notes on the Tribes
in Kabba province. 
36. N.A.K. Loko Prof. File 128/1922, Kabba District Amalgamation 
37. Y.A. Ibrahim, The search for Leadership in a Nigerian community… op. cit
P. 124. 
38. Ibid. P. 124 
39. N.A.K. Loko Prof. 28, Diary of Captain Byang-Hall, Resident, Kabba
province, 1924. 
40. Ibid. 
41. Even now, the matter is yet to be resolved, as it remains one of the sources
of tension between the monarchy and the people in Ebiraland. 
42. These developmental projects were some of the achievements carried out
during the thirty seven years’ reign of Attah Ibrahim from 1917-1954. 
43. The various debates in the sessions of the Northern Nigerian Legislative
council and House of Chiefs between 1947-1954 showed that Attah Ibrahim was
a fearless nationalist, for which he must have incurred the wrath of the <a href="/2019/04/the-arrival-of-british-in-nigeria.html">British</a>
Administrators.

The Evolution And Development of Central Administration In Ebiraland (1920-1997)

Abstract Ebiraland constitutes one of the ethnic groups in the Middle Belt zone of Nigeria. It, however, did not evolve a centralize...

Top 10 Popular Rivers In Nigeria

<center><h2>Most Popular Rivers In Nigeria</h2></center>

Nigeria is blessed with several natural
flowing water courses and tourist attractions . In this article , we take a look at the top 10 major rivers in the
country ( Nigeria ).

<ul>
<li>
River Niger <li>
River Benue <li>
River Kaduna <li>
River Sokoto <li>
Gongola River <li>
Cross River <li>
River Osun <li>
Imo River <li>
Anambra River <li>
Ogun River
</ul>

<ul>
ALSO READ: 
<a href="/2019/07/top-10-most-educated-tribe-in-nigeria.html"> Top 10 Most Educated
Tribes In Nigeria</a>
</ul>

Below are the images and full article of Top 10 Most Popular Rivers In Nigeria .

1. River Niger
 
<img alt="River Niger , Longest River In Africa , Top 10 Most Popular River In Nigeria" border="0" data-original-height="504" data-original-width="799" src="https://3.bp.blogspot.com/-IauOcJiAr8M/Xh36yy5zvxI/AAAAAAAADBA/HWSIgh4a2kYmL4be-mHNCllUkZBELzW7QCLcBGAsYHQ/s1600/River%2BNiger%2B1%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

The <a href="/2019/04/the-river-niger.html">River Niger</a> Is Located At <a href="/2019/10/the-history-of-niger-state.html">Niger State</a> .
 
The state is occupied by <a href="/2019/05/the-history-of-nupe-people.html">Nupe People</a> and
<a href="/2019/06/the-history-of-gbagyi-people.html">Gbagyi People
</a>. 
The Niger rises in Guinea at 9°05′ N
and 10°47′ W on the eastern side of
the Fouta Djallon ( Guinea ) highlands ,
only 150 miles (240 km) inland from
the Atlantic Ocean . Issuing as the
Tembi from a deep ravine 2,800 feet
(850 metres) above sea level , it flows
due north over the first 100 miles (160
km). It then follows a northeasterly
direction, during the course of which
it receives its upper tributaries—the
Mafou, the Niandan, the Milo , and
the Sankarani on the right and the
Tinkisso on the left—and enters Mali .

<img alt="River Niger , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria" border="0" data-original-height="464" data-original-width="867" src="https://1.bp.blogspot.com/-e3-qrj-WrHY/Xh36zNN4ROI/AAAAAAAADBE/N4ePD9TQrqIG10cN3p_9Rh6Bz3NUQ5gOQCLcBGAsYHQ/s1600/River%2BNiger%2B2%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

Just below Bamako, Mali’s capital, the
Sotuba Dam marks the end of the
upper river. From there the River
Niger once dropped more than 1,000
feet (300 metres) in about 40 miles (60
km) into a valley formed by tectonic
subsidence; but the rapids in this
stretch have been submerged by the
waters backed up by the Markala
Dam, located some 150 miles (240 km)
downstream of the Sotuba Dam near
Sansanding. In this stretch, at
Koulikoro , the river takes a more
east-northeasterly direction, and its
bed becomes fairly free from
impediments for about 1,000 miles
(1,600 km).
 
<ul>
ALSO READ: 
<a href="/2020/01/top-10-tourist-attractions-in-niger.html"> 
Top 10 Tourist Attractions In Niger State
</a>
</ul>

2. River Benue
 
<img alt="Benue River , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , River Benue , Nigerian Rivers" border="0" data-original-height="489" data-original-width="824" src="https://3.bp.blogspot.com/-FYNHI89XFRs/Xh36x5iITUI/AAAAAAAADA4/mfo_ySIA_QYZrKMECHIAkVo7x35j4OqoACLcBGAsYHQ/s1600/River%2BBenue%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>
 
Benue state is occupied by north central tribes e.g Tiv tribe , Idoma tribe , Igede tribe . 
This river is located at Benue state with 1400 kilometres , River Benue is the
second longest river in Nigeria and a
major tributary of <a href="/2019/04/the-river-niger.html">River Niger</a> . 
It takes
its source from the Adamawa Plateau
in northern Cameroon where it rises
to a height of well over 1300 metres
before its descent over a number of
rapids and falls . 
 It’s one of the most
navigable rivers in Nigeria , as a result ,
it is an important transportation route
in the regions through which it flows .
 
<ul>
SEE ALSO: 
<a href="/2019/04/top-10-coldest-countries-in-world.html"> Top 10 Coldest Countries In
The World</a>
</ul>

3. River Kaduna
 
<img alt="Kaduna River , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , River Kaduna , Nigerian Rivers" border="0" data-original-height="485" data-original-width="829" src="https://1.bp.blogspot.com/-0lkSny98ygI/Xh36yfwRX3I/AAAAAAAADA8/JS-mgry1U3UszMhq5UxnWfcaaM8Gy5bsgCLcBGAsYHQ/s1600/River%2BKaduna%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

The Kaduna River originates from the
Jos Plateau in Plateau State . 
It’s named
after crocodiles that lived in the river . 
Kaduna is occupied by major nothern tribes e.g Hausa , <a href="/2019/05/the-history-of-nupe-people.html">Nupe</a> , <a href="/2019/06/the-history-of-gbagyi-people.html">Gbagyi
</a> , Kadara , Fulani and others north central tribes . 
 It is a tributary of the <a href="/2019/04/the-river-niger.html">Niger River</a> and flows for 550
kilometers until it meets the NIger in <a href="/2019/10/the-history-of-niger-state.html">Niger state</a> .

4. River Sokoto
 
<img alt="Sokoto River , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , River Sokoto , Nigerian Rivers" border="0" data-original-height="518" data-original-width="778" src="https://3.bp.blogspot.com/-d1gFVnwqofA/Xh360FccNmI/AAAAAAAADBQ/paTv1U5OzIcze0oKQPdLTIxML49FgXq1wCLcBGAsYHQ/s1600/River%2BSokoto%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

The Sokoto River formerly known as
Gublin Kebbi is a river in Northwest
Nigeria with a length of 320
kilometres . 
It’s an important tributary
of the <a href="/2019/04/the-river-niger.html">River Niger</a> . 
The river’s source
is near Funtua in the south of Katsina
State .
 
<ul>
SEE ALSO: 
<a href="/2019/04/top-10-richest-kids-in-nigeria-and.html"> Top 10 Richest Kids In
Nigeria</a>
</ul>

5. River Gongola
 
<img alt="Gongola River , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , River Gongola , Nigerian Rivers" border="0" data-original-height="515" data-original-width="781" src="https://1.bp.blogspot.com/-1OcNLL65qLQ/Xh36wjj6wZI/AAAAAAAADAs/LnLbWDruVGsoIaKyBhYoBnRlKSjRAsKwACLcBGAsYHQ/s1600/Gongola%2BRiver%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

The Gongola River is in Northeastern
Nigeria and is one of the tributaries of
the Benue River . 
Its source is from Jos
Plateau and it’s 531 kilometres long .

6. Cross River

 
<img alt="River Cross , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , Cross River , Nigeria Rivers" border="0" data-original-height="549" data-original-width="733" src="https://2.bp.blogspot.com/-JJsE0_nGjl4/Xh36wc3nEVI/AAAAAAAADAk/Ar9W5tQ-PdUZ1JlZPDcGGZhYC7j5pXNzQCLcBGAsYHQ/s1600/Cross%2BRiver%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

Cross River originates from Cameroon
and is most prominent of the rivers in
Southeastern Nigeria. Its native name
is Oyono ( Nigeria ) and Manyu
( Cameroon ). 
It’s 489 kilometers long
and flows through swampy rain
forests with numerous creeks and
forms an inland delta near its
confluence with the Calabar River
before it empties into the Atlantic
ocean .

7. River Osun
 
<img alt="Osun River , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , River Osun , Nigeria Rivers" border="0" data-original-height="517" data-original-width="778" src="https://1.bp.blogspot.com/-O01ON8uvzhw/Xh36z-VF3BI/AAAAAAAADBM/VbPiIaypkp4f5DZpCLGDStHp3vRo1oNxwCLcBGAsYHQ/s1600/River%2BOsun%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

The Osun River flows southwards
through central Yoruba land in
Southwestern Nigeria into the Lagos
Lagoon and the Atlantic ocean . 
It’s 267
kilometres long and has its source
from Igede Ekiti , Irepodun/Ifelodun
LGA in Ekiti State, Nigeria . 
It is one of
the several rivers ascribed in local
mythology to have been women who
turned into flowing waters after some
traumatic event frightened or angered
them . 
The river is named after
Oshun / Osun one of the wives of the
Yoruba god of thunder , Sango .

<ul>
ALSO SEE: 
<a href="/2019/10/top-10-artistes-that-put-arewa-on-world.html"> Top
10 Artistes That Put Arewa ( Nigeria ) On The
World Map
</a>
</ul>

8. Imo River

 
<img alt="River Imo , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , Imo River , Nigeria Rivers" border="0" data-original-height="385" data-original-width="1044" src="https://1.bp.blogspot.com/-oMp92R0o8zM/Xh36wpx2gGI/AAAAAAAADAo/YSh4S0UPXEo2C2Xg0JNP_ewxdTCw4H_eACLcBGAsYHQ/s1600/Imo%2BRiver%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

The Imo River known in Igbo as Imo
Mmiri , originates from Okigwe in Imo
State before it empties into the
Atlantic ocean . 
 Its length is 241
kilometers and it’s named after a river
goddess known as Imo Mmiri .

9. River Anambra

 
<img alt="Anambra Rivers , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , River Anambra, Nigeria Rivers" border="0" data-original-height="439" data-original-width="917" src="https://4.bp.blogspot.com/-XRPFYpSWUaM/Xh36x_aw9PI/AAAAAAAADA0/shztlOQ_stQOShuwpUir0um7exxCD91swCLcBGAsYHQ/s1600/River%2BAnambra%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

The Anambra River referred to in Igbo
as Ànyị̀m Ọma Mbala , flows 210
kilometres into the <a href="/2019/04/the-river-niger.html">River Niger</a> . 
 It is
the most important <a href="/2019/04/the-river-niger.html">River Niger</a>
tributary below the confluence town
of Lokoja. Anambra state where it is
found is named in its honour .

10. River Ogun
 
<img alt="Ogun River , Africa Longest Rivers , Top 10 Most Popular Rivers In Nigeria , River Ogun , Nigeria Rivers" border="0" data-original-height="518" data-original-width="777" src="https://4.bp.blogspot.com/-Z9Npbz7U43A/Xh36xpDTg3I/AAAAAAAADAw/UU24IfkziLUyqy65Aal2c6tq3hoRU_q8gCLcBGAsYHQ/s1600/Ogun%2BRiver%252C%2BTop%2B10%2BMost%2BPopular%2BRivers%2BIn%2BNigeria.jpg" />
 
<center><h3>Top 10 Most Popular Rivers In Nigeria</h3></center>

The fast flowing Ogun river takes it
source from the hilly terrains of
Shaki in Shaki West Local
Government Area of Oyo State . 
It flows through Ogun State into Lagos
State where it empties into the
Atlantic ocean . 
 The river is crossed by
the Ikere Gorge Dam in the Iseyin
Local Government Area of Oyo State .

Top 10 Popular Rivers In Nigeria

Most Popular Rivers In Nigeria Nigeria is blessed with several natural flowing water courses and tourist attractions . In this articl...

The Nupe Tribal Marks (Etsa And Kpelle) In Nupe Kingdom

<h2><center>
Nupe Tribal Marks ( Etsa And Kpelle ) In Nupe Land

</center></h2>

<img alt="Nupe Tribal Marks On Face Of Major General Mamman Jiya Vatsa" border="0" data-original-height="729" data-original-width="553" src="https://3.bp.blogspot.com/-NCM1Lqcz5nA/Xb7pomWgzmI/AAAAAAAACzE/hs27dj3q8yclmkhXb1itqp4jtr9o8RQQwCLcBGAsYHQ/s1600/Major%2BGeneral%2BMamman%2BJiya%2BIn%2BNupe%2BDressing%2B%2528Nupebaze.com.ng%2529.jpg" />
<h3><center>
Nupe Tribal Marks
</center></h3>

Tribal marks are a symbol of recognition or most
times a way identifying with people , culture and
traditions in Africa . 
These cultures , customs and
traditions practice the art of marking their children
at a very young age for different purposes; some
have cultural or spiritual undertones while most
others are just for identification of lineage and
trade .

The tradition of Kpelle ( Tribal Marks ) in Nupe Land dates back to the ancient times of Tsoede at the
AtaGara Court in Idah , the mythical founder of
Kin Nupe who was reported to have had a deep cut
on his lips from climbing a long , towering palm
tree . 
This piece would be incomplete without
making a reference to the incidence of how Tsoede
got that mark and how it has , over centuries been
preserved as observed amongst the people of Patigi
today .
 
ALSO SEE: 
<a href="/2018/12/list-of-nupe-villages-and-towns-in.html"> The List Of Nupe Villages And
Towns</a>

Once the King of Idah fell victim to a mysterious
illness which nobody could cure . 
The court diviner
prophesied that only a fruit from a very high oil palm outside the town , plucked by one man , would
cure the king . 
All his legitimate sons tried , in vain ,
to obtain the precious fruit . 
 Finally Tsoede made
the attempt , and succeeded . 
 But in this attempt he
cut his lip so badly that he looked almost like a
man born with a split lip . 
 From this time and this
still holds true today all hare-lipped boys born in
Nupe are named Edegi .

Today in Nupe Kingdom , tribal marks has become a
tradition as many people have been identified with
different styles of marks all round the two sides of
the cheeks . 
 The tribal marks takes different forms
and are mostly done at birth or at a very young age .
 
There are also experts whose duty is to carry out
these marks .
 
They are the traditional haircutters
called GOZAN in Nupe Land . 
They use different kinds
of graded traditional scissors ( Efin or Efingi ) for the incisions and deep cuts followed with some traditional herbs in powdered form applied on the cuts to ease the
healing process .

ALSO SEE: 
<a href="/2019/05/the-history-of-nupe-people.html"> The History Of Nupe People</a>

Below you can see one of Nupe marks on face of <a href="/2019/10/biography-of-major-general-mamman-jiya.html">Major General Mamman Jiya Vatsa</a>

Most <a href="https://www.nupebaze.com.ng/2019/05/the-history-of-nupe-people.html">Nupe people</a> of Gbako LG in Niger state has these marks on their faces expecially Etsa Yagi and Kpelle Guba , the <a rel="dofollow" href="https://www.nupebaze.com.ng/2019/05/the-history-of-nupe-people.html">Nupe people</a> of Patigi also has it especially those from the
Ruling Houses are mostly seen with a deep
diagonal cut across the cheek on the face and
about four other marks on the chin . 
 It is in both
sexes and said to be amongst princes and
princesses who are believed to be direct
descendants of Tsoede through Etsu Yisa , one of
the Etsu Nupe's before the Fulani conquest of the
19th century .

ALSO SEE: 
<a href="/2019/10/biography-of-air-vice-marshal-john.html"> 
Biography Of Air Vice Marshal John Nmadu Yisa Doko
</a>

The most common tribal marks in Nupe Lanf is the
three marks on each side of the chin with one
vertical sitting directly below the eyeballs , side of
the nostrils . 
Few other ones are always on the chin . 
In Nupe Kingdom , anyone who carries such marks is said to
( Un'Ka Etsa Eyagi ), meaning the tribal marks are
synonymous with the Yorubas of the South West in Nigeria . 
Across Kin Nupe , different people partakes in the act
of marking their children for different purposes but
the most widespread is the one that has to do with
identification ; either of lineage or trade associated
with a people as the case maybe .

Nupe Tribal Marks got increased at the year of ( 1960 - 1970 ) When the country ( Nigeria ) was facing Military Coup and tribal conflict between the <a rel="dofollow" href="https://www.nupebaze.com.ng/2019/05/the-history-of-nupe-people.html">Nupe people</a> and Other tribes in Nigeria e.g Ebira / Igbira Tribe , Fulani Tribe , Igala tribe and Yoruba tribe , at this time , Nupe tribal marks was developed in all <a href="https://www.nupebaze.com.ng/2018/12/list-of-nupe-villages-and-towns-in.html">Nupe towns and villages</a> in order to identify them selves from forigners .

These marks can also be seeing on the faces of Nupe sub-tribes e.g Kakanda tribe , Dibo tribe , Kupa tribe , Bassa nge tribe , Abawa tribe .

The Nupe Tribal Marks (Etsa And Kpelle) In Nupe Kingdom

Nupe Tribal Marks ( Etsa And Kpelle ) In Nupe Land Nupe Tribal Marks Tribal marks are a symbol of recognition or most times ...

MUSIC: Dj Zaki Lapai - Yawo Egi Nupe

Dj Zubis is back again with another Nupe music titled" Yawo Egi Nupe ", mean ( Nupe Wedding ), in Language language .
 
 Listen & Download Dj Zaki Lapai - Yawo Egi Nupe Mp3 🎼... & also Share.

<div class='npbaze-download'>Download Mp3</div></a>

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<h3>
<a href="/2019/11/music-princess-rachel-yisa-shawura.html">

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