Idoma

Origins and Ethnicities

There is a strong drive for Idoma to be extensively used in all Idoma Schools of Benue State, and many Idoma writers and scholars, such as Onka Oblete, Ismaila Amali, Idris Amali, Usman Amali, and Stephen Obeya, are writing in the Idoma language. The Idoma trace their migrations from the east, from Kwararafa over a period of 200 years in three main phases: The Royal Emigration (c. 1535–1625), The Fish Totem Exodus (c. 1625–1655), and the Civet Cat Totem Exodus (c. 1625–1655). The migrations were stimulated by dynastic or other political struggles in which losers migrated.

The western origins (c. 1625–1655) occurred in the context of Igala history. Migrations from Igala also took place in three phases: from the Idah kingdom (c. 1625–1685), from the north of Igalaland (c. 1655–1745), and from the Ankpa kingdom (c. 1685–1745). These migrations originated elsewhere (from Benin, possibly from the Igbo areas to the south) and may have been made by persons originating in western and northern Kwararafa communities as well. Being totemic peoples, the discussion of their western origins includes speculation on the function and symbolic significance of totems.

Totemic identifications by different groups within the Idoma population to trace origins, migration routes, and political allegiances are a key element in the understanding of the role of Idoma ibo (forbiddences) in their belief and religious practices.

Totems are presented as narrowly functional, reflecting kinship or political relationships or other forms of solidarity, and demonstrate the complex and diverse origins of Nigerian cultures that can even change totems or adopt additional totems to symbolize changing political allegiances, but also from sociocultural necessity of providing evidence for historical reconstruction.

There are two particular features regarding the Idoma peoples' cultural and political systems that must be emphasized. One is the creation, among the Idoma, of a state system that emerged in a multiethnic situation that could well be taken as an operative strategy for other African states: the coming together of both the Igala and Kwararafa elements, where peoples of different cultures but of similar population strength might promote either a modus vivendi or breed tension and sometimes even harden lines of hostility.

In both Igwumale and Agila, there were three distinct ethnic groups: the Igala, Kwararafa, and Igbos. The situation in both Igwumale and Agile necessitated a new political strategy—a state system in which one group assumes leadership to cope with the needs of society. Indeed, in the two states of Igwumale and Agila, evidence indicates that tension existed.

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