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By Alex Adeiza. 

 The Ebira people, my people arguably belong to the league of ethnic groups in Nigeria with a complete cultural system, beautifully packaged way of life and endeavors while peacefully coexisting. The Ebira culture when wholly researched and understood, reveals a communal and logical adoption of practices to complement the belief system of the people.

 Our trajectory into this century has evidently witnessed a plummet in the observance of these cultural practices. Modern religion and civilization are solely responsible for this unfaithfulness to what our forefathers thought they had handed down to be passed on to generations. Concomitantly, the knowledge of these practices wanes gradually, yet at a pace that probably would be difficult for the next generation to grasp. In fact, some of my friends only got to know the mystery behind Ekuechi festival when my curiosity got me to write about it.

 The day a man was born, the day he marries, and the day he dies are the three most important times in a typical Ebira man's sojourn on earth. Therefore, it was pertinent to clearly lay down principles and practices that will guide the observance of these all-important days. Thus, just as Christianity and Islam taught their faithfuls, how a child is christened, a young adult marries and the dead buried are clearly spelt out in our unwritten "Ebipedia."

I only recently started to question myself on these things, and struggled with how our people buried their deads before Islam and Christianity took over. Another curiosity right? Yea! The type that led me into reviewing the work of John Picton, Emeritus Professor of African Art in the University of London, whose research works in Ebira Land are practically unbeatable. In his paper published at the University of Nebraska, he emphasized the significance of such clothes as the "Itokueta," a hand-spun cotton textile made of three pieces.

The distinguishing features were an indigo-dyed weft, and one or other of two distinctive sets of warp stripes; one for the corpses of men, the other for women. It is the responsibility of the family of the deceased's mother (omė'nyi) to supply the itokueta to wrap the bodies of the deceased ready for burial. Meanwhile, if the deceased passed on prematurely, the Ebira tradition holds that the deceased had not achieved the status of grand-parenthood, or if the deceased was otherwise a man or woman of no particular status, a grave would be quickly dug, behind the house or elsewhere, and the body buried the same day as the death itself.

 "If, however, the deceased, whether man or woman, had achieved what was regarded in Ebira tradition as a good death, ie as a grandparent and dieing in hirth order (it was socially difficult for a senior to mourn a junior, for example) the process of hurial would he rather more elahorate. The hody would be on view in the house preferably overnight laid out on a platform in the main passageway, or in a room, and the walls and doorways hung with itokueta. Anyone passing by would see immediately that someone of importance within that community was awaiting burial, and they would see whether it was a man or a woman.

The family might also have invested in some 'itogede,' indigo and white handspun cotton cloth with undyed bast fibres. It was more costly, and thus prestigious, but not gender-specific in its patterning. The body itself would lie on itokueta, covered or dressed in the deceased's clothing, leaving the face and arms visible. Sometimes a cloth of machine-spun yarn, with tloat-weave patterns, would be placed over the clothing, but still leaving at least the face visible." Picton (1996, p.254) In the house where the body lays, women relatives would sing all night long, while a special pot-drum (anuva) is played for people outside to dance. If the deceased happens to be a man, masquerade (eku) might appear to join the dance.

 The following day, people would rest, though mild musical and masquerade activity could prevail until late afternoon when people would reassemble for the burial procession. The body is wrapped in the deceased's clothes, followed by the itokueta and sometimes the itogede that had been draped around the walls and doorways. According to Picton, by the 1960s, a respected and senior man would most definitely be wrapped in the Ubaneito, a red patterned cloth from Kabba axis of Kogi State. Once wrapped, the corpse would be tied with strips of white cloth to a broad plank, wide enough to contain the body. It would be paraded around the village, carried on a man's head, and accompanied by young men, women, drummers and masquerades (if the deceased were a man) in a procession.

The procession with the corpse might well include a man carrying the empty coffin on his head following the man carrying the wrapped corpse. The grave for someone of importance would be dug during the morning of the burial. This is often done in the prominent part of the house such as the front veranda, or the main passage, or its principal public room. Interestingly, on the day of the burial, the children of the deceased appear in the clothes of the deceased, especially for the procession. To this end, there is one underlying similarity between the three religions when it comes to death, the world beyond (idaneku) unanimously agreed to be determined by the deeds of an individual as a sojourner on earth. Though the Ebira traditionalists believe in the reincarnation of the dead revealed by divination, and the return of powerful traditionalists as masquerade performers. "People learn more on their own rather than being force fed." - Socrates.

Alex Adeiza.

These days, if your cultural name is not ‘tushed,’ you will re-shape it for yourself just to make it sound modern. For every Ebira name is a history and purpose. Here are some ancient Ebira names and their respective meaning in English Language. Some are still trending, while some have been neglected.
Names:     Meaning In English:      Gender
Aasimi: If given to me.     F

Ajimituwho: Spare me till tomorrow (metaphorically continues everyday). M

Avidime: The innovator. M

Asipita: A child of History. M

Amewuru: The harbinger of confusion. M

Adeeku: Father of masquerade. M

Adabara: Head of a compound. M

Adajinege: The tallest of them. M

Adavize: Father is wealth. M

Adeiza: Father of fortune. M

Adomuha: Father of able bodied-man. M

Adooro: The pesterer. M

Aduvo: Father of hand. M

Ajooze: The one standing on the way. M

Adinoyi: Father of the multitude. M

Anataku: The surrounded one. M

Azamare: Test (Trial), he who is under the test of God for survival. M

Anoze: That which is delivered on the way to the farm or that which is to open the gate for others to follow. F

Anagwureyi: The famous one. M/F

Aze: Child of difficult circumstance. F

Eneyamire: That which the eye has seen. M/F

Ezuhio: Heralded by the many or the multitude. M

Enesi: That child which is greatly sought for, the much-loved child. M

Itopa: A historic child. M

Ireyi: Heralded by some memorable events. F

Otuwho: Child named after a succession of deaths of other children in a family. F/M

Ovavi: Child named after a succession of previous children. M/F

Orahachi: One that finds a place to stay. F

Ochiiji: Child of a termagant who is notoriously quarrelsome. F/M

Onozare: That which is seen by the naked eye. F

Osheyiza: That which is memorable. F/M
Onoto: The one that is proud and self -centred. M

Onoruoiza: Good man. M

Onize: Owner of Wealth. F

Onotu: The one that is met or affected. M

Onozasi. The one people search for. F/M

Onsachi: The one ready to be sent. F

Onuchi: The one whose burden was lifted. F

Onume: The trendimg one. M

Onuwoji: The adviser. M

Onuya: The sufferer. F/M

Onimisi: The one I want. M

Omeyi: One who shows off. F

Omeiza: The pious one. M

Oricha: God’s own. M

Ozovehe: Man is the symbol of life. M

Otori: Friend of the gods. M

Onyeche: Named after a festival, meaning the mother of festival. F

Omata: Endless nature of creation. F

Ozomata: No end for man. M

Uhuotu: Rest. M

Note: Most of the meanings attributed are literal, and they are subject to corrections.

However, what is your traditional name? Do you know the meaning and mystery surrounding the name? If no, find out. If yes, post it as a comment below for us to learn.

Credits To: Ebira Reporters.

The tragedy at Odimboro’s funeral was one of the saddest events in Ebira history. Odimboro who was a very wealthy and influential man in the society was an Ezuka by clan.

He was also said to be mystically very powerful. It is popularly held that before his death, he had foretold that when he dies, many people would goto eternity with him.

People scrambled for the only exit which was soon blocked by the heap of fallen bodies. The fire raged on burning hundreds of people beyond recognition. 

Only the royal masquerade (eku-oba) that was guarding Odimboro’s corpse and a few people escaped. Surprisingly enough, his corpse and the winding sheets used to cover it were not burnt by the fire.

Another version was that the fire incident was the handwork of Esimi, the Ohiomahi of Uhwodo who had some grievances against Odimboro.

This sad experience has made the Ebira to hold all traditional social functions like marriages and burial ceremonies in the open rather than in enclosed spaces.

Culled from “The Heritage of Ebira Tao,” a book by S.S. Salami
The Nupe invasion of Ebiraland in the late nineteenth century was an offshoot of the Fulani Jihad of 1804, spearheaded by Usman Dan Fodio. The spread of the Jihad was a sort of war action. The Sokoto jihadist conquered the Nupe Kingdom, who in turn took it upon themselves to Islamize the Ebira. The Nupe invasion was therefore in the pretext of spreading Islam. 

It is common knowledge however, that slave-raiding and the ambition to plunder and loot were their main motivating factors. The Nupe first invaded Ebiraland in about 1865. The Ebira effectively damned the tide of the invaders, then came another massive but equally abortive invasion variously put to have occurred in 1875 or 1885. The Nupe warriors assisted by their Ilorin and Ibadan cohorts attacked Ebiraland through Ihima. The Ebira again emerged triumphant.

The success of the Ebiraland in defending their “ete ohiku” was due to a number of factors.  The Ebira were very brave people who would prefer to die than to allow foreigners (ani ikinami) to laud it over them. Their skill with bow and arrows buttressed their bravery while the hilly nature of their environment proved an added advantage over the Nupe who fought on horse-back.

The gods of Ebiraland did not go to sleep when their ‘children’ were being threatened by external invaders. Either by coincidence or supernatural design, the invaders disturbed the hive of a swarm of bees on the hill housing “Ori Ihima” deity. The bees stung and stung, forcing the invaders to beat a hasty retreat. For his saving grace, the “Ori Ihima” was acclaimed as the divine force that preserved the independence of the Ebira until the colonial wind of change swept over Ebiraland in 1903-4.

The war had some consequences on the whole Ebiraland. It disturbed farming, thereby causing famine in the land. Some of the Ebira captives during the war were sold into slavery and slave raiding (ako) became widespread even among indigenes.

Culled from “The Heritage of Ebira Tao,” a book by S.S. Salami
Ebira Tourist Centers A Visit To Upogo Waterfall
Ebira Tourist Centers A Visit To Upogo Waterfall

Ebira Tourist Centers : Upogo Waterfall in Okene is situated along Okene Ajaokuta road. It is situated-like most waterfalls-in a rocky landscape, about 20 minutes trek from the Okene Secondary School (O S S) end of Okene-Ajaokuta road.

It flows gently at this time of the year (dry season) but comes in full force during rainy season. It attracts local tourists across Nigeria as one of the most beautiful natural environment in Northern Nigeria.
The waterfall is mostly patronized as a perfect shoot location for local movie producers while the traditionalists revere it for it's healing powers which earns it the name; Ori Ogana.

The sorrounding is dominated by shrubs with neatly placed rocks that create natural stairs for ascension from the grassland to the base of the waterfall making it a perfect choice for nature lovers.
Please share it below:

As reported by Ebira Reporters:

Some Batch B Corp Members serving in Adavi Local Government Area of Kogi State on Thursday went on an expedition of a mountain popularly known as Ataba Uyami in Ege area of the local government.

One of the corp members under the aegis of Educational Development Group, Abimbola Raj shared his experiences with Ebira Reporters, describing the mountaineering as a fulfilling but scary adventure.

Raj said that they decided to go hiking for the fun of it, especially having being told that there is a well on the mountain, but some of them were scared at first.

"You know when you see a female climbing and getting to the top, we decided to join and we helped ourselves climb because it was raining and everywhere was slippery. We had to take refuge under the shades provided by rocks and trees.

"It was scary because it is a very tall mountain. The people in the village even saw us as risking our lives. We got there, and saw the small well which never gets dry, according to the people," he said.

Raj added that they had been informed by the villagers that there are two wells on the mountain, but could only get to the first one before they returned.

Source Credits: Ebirareporters.
Sheyyiha Bilqis, born on 31st of December, 1939, was the daughter of the Nigerian first High Commissioner to the United Kingdom, late Sheikh Abdulmaleek, who himself was the son of the first traditional head of Ebira land, Atta of Ebira land in Kogi State, Atta Ibrahim Onoruoiza. Her mother was Hajiya Amina of blessed memory.

Recommended: A visit to Attah Ibrahim Onoru-Oiza's Palace The First Paramount Ruler Of Ebiraland [See Photos].

The deceased got married to Sheikh Ibrahim Niass in Kaolack, Senegal, in 1954 when she traveled with her father to that country. The marriage was witnessed by her uncle, Sheikh Ahmad Rufai and several others.

Sheyyiha once narrated the story of her birth and growing up, titled: My Birth, Upbringing and Marriage as follows:

Sunday 31st of December, 1939 equivalent to 21st of Zhul-Qidda, 1358 saw the fruit of that marriage between Alhaaj AbdulMalik Okene and Hajiya Amina, for on this day I came into this world as their third child.

The prayers and love of my father for me started with my name Bilqis, he showered so much love for me that word of mouth couldn’t describe. He hardly travels without me; he went on his first Pilgrimage in 1947 with me when I was just 8 years not minding the inconveniences of children of my age.

When I say love, I mean caring and kindness and with these I grew up to love none but my father or whoever and whatever he loves, My obedience was therefore natural, I remembered one day, I was asked by my primary school girl-friends, “who would you like to marry when you grow up?,” I said: “Abubakar.”

This Abubarkar loves my father very well and was very close to him and because of this I mentioned him, but Abubakar was also the husband of my sister. So they said to me: “you can’t marry your sister’s husband.”

I replied: “then whoever my father loves to be my husband is my husband.”
They asked: “Even if such a person is physically disabled?”
I replied: “Even if he is physically disabled so far as is my father’s wish, I will love such a person.”
As a result of his deep kindness and care for me, I had this extreme love and intention of obedience for my father. My father later traveled with me to Kaolack, Senegal in 1951 to visit his Shaikh and the fruit and blessing of this Ziyara culminated into the showing of desire by Shaikh of his intention to marry me.

After our return to Nigeria, the likes of Shaikh Abubakar Atiku of Kano approached my father and disclosed to him the desire of Shaikh, then added: “Nigeria would be made proud if Shaikh married from us.”

Look, this was their habit, all the students of Shaikh saw themselves as one, not as Hausa, Yoruba, Fulani or Ebira, but as one tribe. This habit they learnt from Shaikh, who regarded the whole of Africa as one entity. He assists any of the Presidents of countries of Africa whenever the need arises, He assisted Seiko Tore of Guinea, Gamaal AbulNaser of Egypt; Sir Ahmadu Bello of Nigeria; Nkrumah of Ghana, etc.

This is Shaikh, whatever will be beneficial to mankind and he has the capacity to assist, he will.
Finally in 1954, my father travelled again with me to visit Shaikh in Kaolack at which time Shaikh made a formal request to marry me in the presence of Shaikh Ahmad Rufai and immediately, the marriage was conducted.

Note that my father never asked for my consent, for he knows that my mind was also with him. My fellow brothers and sisters understand this lesson: The sincere love of a parent to a child will make a child to completely trust his parent; nobody will sincerely love his child and would not always wish for the happiness and progress of that child.

The most caring of mankind Sallalaahu Alaihi Wasallam has said on the authority of Abu Huraira as reported by Tabarani:

“Assist your children to be respectful; And whoever wishes, Can remove disobedience from his child.”
The remains of Sheyyiha Bilqis Ibrahim Niass was buried on Sunday at Okene in Okene local government of Kogi State at 2.00pm on the 16th of April 2017.

The Board, Management and Staff of Ebiraland Media, Condole with the Ebira Muslim Ummah and the entire Ummah across the world for this great loss. May Allah grant her Aljanatil Firdausi. (Amin)

Brief Biography Of Ohinoyi Of Ebiraland

He is His Royal Majesty(HRM), Alhaji (Dr.) Abdul Rahman Ado Ibrahim.


Born on 7th Feb. 1929.

 He assumed the office of Ohinoyi of Ebiraland, 2nd June 1997, after the passing away of the former Ohinoyi, Alhaji Sanni Omolori who ruled for 40 years and 40 days as Ohinoyi of Ebiraland.

Alh.(Dr.) AbdulRahman Ado Ibrahim attended a Nursery and Quranic School and later finished his primary education from NA School in Okene, Kogi State in 1940. He later went to Ondo Boys high School and Oduduwa College and rounding up his secondary education in 1949.

He obtained a B.Sc in Economics from London School in 1954 and an MBA from Harvard business School, 1959. His enthronement as the Ohinoyi of Ebiraland was a grand occasion, attended by thousands of Ebiras and international diplomats and was broadcast on major Nigerian Television stations for days. He rules Ebiraland from his magnificent pavilion, AZAD Palace named after his son.The palace is rated as one of the most beautiful palaces in west Africa.

Ohinoyi of Ebiraland Palace

Captivating, majestic, wide and strategically located around Inioziomi area of Okene. This palace's minarets shoot high and view able from many high grounds in Okene and neighboring part of ebiraland.

Happy Birthday to you the Ohinoyi of Ebiraland Oziandu Obayin may life lead you to continuing doing great great things in Ebiraland and hope all your good wishes come true. I off cap ❤❤❤

Biography and Palace Image Credits to....
History of Ebira Attempt to trace the actual origin of the people has not been easy. The early works in this direction are full of conflicting claims and contradictions. What is however certain among the scholars is that the various ethnic groups race, which collectively constitute the six linguistic groups of the Ebira race, are said to have migrated at different times before the First World War (1914-1918) to their present settlement which are respectively located in the State of Adamawa and Gongola among the Jukuns. Plateau among the Nassarawa, Benue among the Igalla extraction of Itobe and Ajaokuta, Kwara and Kogi among the dominant Ebira Tao and Ebira Koto stocks of Okene, Ajaokuta, Adavi, Okehi, Kotonkarfe and Lokoja local
government areas and Edo among the Igallas in present day Edo State of Nigeria. Records have it that the early history of the Ebiras dated back to the sixteenth century (circa 1500) when the defunct Kwararafa Kingdom was a flouring empire that engage in fierce wars of ethnic conquest with the Usman Dabfodio fame and the war moguls of the El Kanemi Kingdom of the Borno empire. This three pronged war later proved to be decisive in shaping the present identities and destinies of the minorities pagan tribes that constituted the then Jukuns, Idoma, Tiv, Anagas, Ebira, Igalla and Igalla sub-ethnic stock that made up the then Kwararafa Kingdom of these minority ethnic groups who were largely pagans before conversion by the Muslim and Christian missionaries.

They were pagans because by the tradition of the ancestors they neither embrace Islam nor Christianity. Essentially, they worshiped the deities and consulted oracles as their original religion before the advent of Islam and Christianity. It is of interest to mention that this war of attrition among the natives of these dominant Kingdoms was the order of the day before the advent of the British colonialists. Resenting the central administrative authority of the Jukuns in the Wukari area of the Kwararafa kingdom, the Ebiras like the other disparate ethnic groups, migrated under their leader whose actual personal name remain unknown up till date, though one account has it that he was called Ebira. They migrated frequently and at different times from one unsuitable spot to another as an expression of their resettlement against tyrannical rule, among other reasons. In the case of the former reason, they did so in order to free themselves from the resented bondage and clutches of the Jukuns and headed southward before the end of the sixteenth century. In the course of this ethnic war of independence within and amongst the constituent natives of the Kwarafafa Kingdom, the sixth ethnic groups and their fellow travelers moved extensively in different directions south of the Sahara. The six Ebira ethnic groups according to oral history are given as follow: The Ebira Tao or Ebira Ehi of Kogi and Kwara State. The Ebir Igu of Ebira Koto of Kogi State. The Ebira Agatu of Benue State The Ebira Panda or Ebira Umasha of Plateau State.

The Ebira Oje or Ebira Toto of Plateau State. In the course of this migration in search of local self rule and independence, as well as suitable farmer land, the Ebiras shared common experience and agonies with their Igalla, Idoma, Tiv, Umasha, Ebira Panda, Angas and Igarra (Ebira Etuno) brothers and sisters of the Kwararafa stock who were fleeing for new founded land north and south of the Rivers Benue and Niger.Like war-afflicted refugees, they collectively fled in and droves southwards towards the fertile banks of River Benue and Niger, an;postID=1001252353205436941d the wet savannah lands where pasture and aquatic life were rich and the topography identical to that which they were leaving behind in their original Kwararafa empire. In this way, some of the migrants settled at different spots, first among the Tivs and Idomas of Benue State, then among the Angas and Nasarawa people of Nasarawa State. This early group of migrants was left behind by the Ebira Koto and the Ebira Tao people of Kogi state. In the Edo State, the Igarras were the Ebira extractions who fled the Kwararafa Kingdom, and after crossing the River Niger together, left behind their kith and kins who were the Ebira Tao in Okene, Adavi, Ajaokuta and Okehi LGAs of Kogi State.

It is of interest to note similarly in name between Kwararafa Kingdom and the defunct Kwara Local Government later Kogi Local Government in Lokoja reas, and the present Kwara Sate. Both terms were derived from the Hausa name for a river called Kogin Kwara. In all the place they traversed, the Ebiras left behind their erstwhile brothers and sisters with whom they hitherto lived together and shared a common language. Each of the six Ebira sub ethnic groups derives its language from a corruption of the same Ebira mother tongue, with slight variation in accent, diction and etiology. Those of them not contented with the geography and traditional occupation of the new settlements, migrated further south to Okene in the present day Kogi State and Igarra in Edo State. 

The route followed by the different Ebira migrant groups probably commenced from Wukari. Ibi and Lunga in Gongola State, and then proceeded through Lafia to Nassarawa and Toto. It tooks off again from Nassarawa and Toto and proceeded to the banks of River Niger and Konton Karfe, Lokoja, Itobe and Ajaokuta from where it branched off the Ebira-Okene (TAO) dialectical groups, while it terminated at Igarra in Edo State for the Igarra speaking group whose mother tongues is a corruption of the original Ebira Kwararafa race. These distinctive settlement patterns are found among the Jukuns of Gongola State, the Ebira Pandas among the Idomas of Benue State, and the Ebira Koto of Kontokarfe in Lokoja as well as the Ebira Tao in Okene, Adavi, Eika and Okehi Local Government of Kogi State, and the Ebira-Igarra of Edo State.

Musa Safiyat
This is a guest  article from Imran Abdullahi, An Ebira Student from Bayero University Kano,


 There is no gain saying the fact that Kogi central in general and Okene in particular is the commercial nerve centre of Kogi State. But some sensitive and crucial aspect of the commercial business are left not accessed by the locals, for instance taking “OhuVariki” (Okene Central Market) as case study you will hardly find any Ebira man/woman either as individual or in partnership who owes any well-organised super-market or chain store. Though our friendliness and hospitality to non-natives is second to none but it doesn’t add up to leave a crucial and all-important segment of commercial business to a particular group of people who can ganged up, monopolizes the business, sabotage the system, exploit the populace (mostly the locals) and finally make life unbearable and unenjoyably to the natives but to the benefit of themselves (the exploitative non-natives business men/women).

    Though there is a general notion or myth that there is certain or particular branch of trade in which the natives (Anebiras) cannot strive on especially the Igbo dominated businesses or the palm oil business dominated by our Igalla women and other services rendered by non-natives (Yorubas, Hausas, etc) which I stand to dismissed irrespective of the reasons ascribed to it. This particular myth is against the general rule of any business; all what is required of any serious enterprising business person is to study the rules (in and out of the business) learn from the successes and failures of the people in the business, get a good location and you are good to go.

    If you don’t start it now, no one will, this is the permanent solution as we struggle for temporary relief, break that chain now and give us your success story soon.
Unsympathetic Associations Ganged-Up:-

It is incomprehensible how Okada Riders Association Kogi Central branch suddenly wake up and increased the price of their services without any increase in cost of production (no increase in fuel price) or any other substantial increase in working expenses; in spite of the recession it remains unexplainable how a short trip (per drop) within the town will cost N80 irrespective of your destination or even higher if farther. It remains equally unexplainable in spite of this lingering recession why the National Union of Road Transport Workers (NURTW) Kogi Central Chapter without taking into consideration the plight of the people defiantly and astronomically  increase fare (transport) especially within the locality with no option of bargain whatsoever.

    Again unnecessary hiking of price is not the answer; if you increase yours and I increase mine in return we may all lose and life will be uneasy for everybody but if you lessen yours and I reciprocate too we will surely all win without intensely feeling this harsh economic condition. Again if you don’t start it now no one will.

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Ebira Adami Vezoza Oh!

Written By:
Imran Abdullahi
A Student from Bayero University Kano,
Fellow of the Nigerian Student Leaders program (2016).

Do you want to send article like this to be published on send it to, or, whatsapp or call Binoosmart with +2348168374589 ...  

In the most developed part of Ebiraland like Zariagi (Kabba Junction), Zango Daji, Barrack. In Adavi Local Government Area only have community chairmen at my best knowledges. Which is bad.

One thing I don't understand is how can a community survive without real leaders? But Ebiraland communities have managed to exist and consistency in existing even though they don't have Ohi, Ohireba, Taaru etc. But not for so long oh.

Crime is up 70 percent in every community throughout Ebiraland because their were no orders from community rulers, they don't even have one so who is going to give the order.

Please I am not talking about community leaders that when dead can be replaced by just another person. No. We need paramount community leaders that when dead the throne can only be inherited by their Family alone.

Our youths are doing the way they are doing now because the community they are from affect them negatively, since they came out of no rules and regulations community when they move out of the community to another persons land they misbehave.

Something heartbreaking are happening in this communities, one of it is that our lands are turning no Mans land, Nobody to speak for the community, citizens are not secure.

I heard Lokoja LGA is now claiming Zango Daji and Baracks more of Ebira People both home and in diasporal are now referring to Zariagi, Zango, and Barracks as Lokoja which is Bad. And not speaking well of Ebiraland, does that mean our own life isn't worth leaving?

This is an open letter to Adogu the paramount ruler of Ebiraland we need changes in this communities we need paramount rulers not community chairmen.

Please after reading this please locate the sharing buttons below this article to share with your friends and family please be an agent of change so that HRM. Can get hold of this article to make changes in Ebiraland thanks for reading.
Sefi Atta was bourn on the 14th of July in 1933. She is one of the lucky Atta stars who had the full benefit of Atta Ibrahim's early foresight and appreciation of the value of education. She was sent at the very tender age of 6 yeas to the best schools abroad: First Achimota School, Accra and Aburi Girls School in the Gold Coast (Now Ghana) from 1939-46. She had her secondary school education at st. Theresa's College, Ibadan from 1947-51.

Between 1951 and 53, Sefi Atta taught, like all brilliant students of the time, at the NA primary school, Okene. She proceeded in 1954 to the University College, Dublin, in the Republic of Ireland, where she studied Geography and History, and obtained the Bachelor of Arts (BA) degree. Being the very first Ebira Woman to obtain a University degree.   

In thesame year she enrolled for postgraduate Diploma in Education , which is equevalent to Masters Degree, at the University of Readin, England, which she got in 1958. Her other postgraduate training experiences include Commonwealth visitors in Education Award to Australia in 1971, and Senior Management course at the University of Pittsburgh in the United States Of America.

On return to Nigeria in 1958, she taught at the Queen's School, Ilorin from where she was posted to the Provincial Girls School, Yola in 1960 as Headmistress. In 1962, she was again posted to Government Girls Secondary School, Kano as Principal. As teacher, headmistress and Principal, She encouraged and Motivated Many Northern girls including the formal Nigeria first Lady, Hajia Maryam Abacha to seek education as a means of empowering women to participate effectively in the Socio-economic and political development of the nation.

In 1964, she was promoted the first Chief Woman Education Officer in Nothern Nigeria and posted to Kaduna from Kano. Given her impeccable educational backgroud and her strong will to succeed, Sefi Atta was posted to the Federal Ministry of Education in 1968 as an Adviser on Teacher Education. She became Director of Higher Education in 1976. She served in this post up to 1982 when she was appointed Nigeria's first female Education Ambassador to Paris, ie, Nigerian's Permanent Delegate to the United Nations Educational, Scientific and Cultural Organisation (UNESCO), a UN agency established in 1946 to advance mutual knowledge and understanding of peoples.

Ambassador Sefi Atta Remained at the UNESCO job up to 1986 when she was recalled and appointed the first female Permanent Secretary in a Feferal Ministry, that of Science and Technology. In 1c87, she became the first female Ambassador/Permanent Secretary (and later Director-General) position up till 1991, when she was again posted as the first female Ambassador to Italy with concurrent accreditation to Greece and Cyprus. Ambassador Sefi Atta was recalled in January 1995 to serve as the first Hounourable Minister of the newly created Federal Ministry Of Women Affairs and Social Welfare, and Member of the Federal Executive Council.

Ambassador Sefi Atta has served and Continues to serve on numerous Boards, Councils, Committees and other bodies including the Governing Bodies of Nigeria's Premier University Of Ibadan (1966-82), the Federal Joint Consultative Comittee on Education (19f4-82), which she chaired for 5 years; the National Advisory Council for the Blind (1969-76), the West African Examinations Council (1965-82), the Conference and the Implementation Committee on the new National Policy on Education (1974-77), Seminar on the establishment of University of Technology in Nigeria(1981) etc.

She influence the establishment of Federal College of Education through out Nigeria, In 1974 , including the one in Ebiraland. Ambassador Sefi Atta has served on many panels on aspects of University, Polytechnic, Teacher, Special and Women Education. She has also participated in many Commonwealth Education Conferences held in Nairobi, Colombo, Lesotho, Lagos, Delhi, etc, OAU Conferences held in Mauritius in 1978 on Education, Science and Technology, Culture and Information.

Ambasador Sefi Atta has been Part of the Nigerian Government teams on Bilateral talks with the United States of America, United Kingdom, France, Italy, Poland, Yugoslavia, Canada, Romania, Guyana, etc. She was a member of the Nigeria Deligation United Nations General Assembly, Economic Community of West African States (ECOWAS) Summits, Human Rights Commission and its sub-Commission on the Prevention Of Discrimination and Protection Of Minorities.

Sefi Atta together with formal first lady of the Federal Republic Of Nigeria, Hajia Maryam Abacha attended the 4th Unitd Nations World Conference on Women Held in Beijing, China in August, 1995.

Because of her distinctive contribution to the development of Nigeria, her sterling qualities, long and Meritorious service to Nigeria, Ambasador Judith Sefi Atta was Awarde the Order of the Federal Republic (OFR) in1983. Ebiraland is Very Proud of this Influential Woman of Nobility.

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Like most of his Elder. Brothers, Alhaji Adamu Atta Was bourn at Okeneba in Okene in October 18th 1927. His mother hailed from Nupe speaking area of Ajaokuta. He. Graduated from the Quranic school at the ripe age of 8years. He did his primary school Education at Okene N.A and proceeded to the Middle School, Okene for his mid-education studies. He left Nigeria in 1935 and 1947, he was admitted at the achimota college, Ghana. After his advanced level studies in Ghana, he left for London where he did his in law and was called to English bar as a member of th Lincoln's Inn, London, in 1960. On his return to Nigeria, he was appointedby the then Electricity Corporation of Nigeria (ECN) as its Legal Adviser and secretary. He held the post for 13 years, from 1963 - 1975 when he got caught up with nation-wide perge of the public service under General Murtala Ramat Mohammed in 1975.

  He later left for active politics when the then ban on party politics was lifted by the General Olusegun Obasanjo Administration in 1978. He was then appointed as a member of the constituent assembly of 1978 - 1979. He joined the then National Party of Nigeria (NPN) under whose ticket he contested and won the 1979 Gubernitorial election in Kwara State. He thus became the first Executive Governor of Kwara State, having defeated his major opponent, chief josiah sunday Olawoyin, of the then Unity Party of Nigeria (UPN). His Deputy was Chief Jimoh Shittu from Offa.

  Alhaji Adamu Attah met his first wife in Ghana during his Years of study in Achimota. They got married in 1961 and blessed with successful and brilliant children. He latter married many other women and had accomplished children from them too.

 Alhaji Adamu Atta related very well with all sections of Ebira community and prominent Ebira leaders. He was affable and very pleasant in character. Like most of his brothers and sisters, he had high taste for decent and impeccable living. Though soft-spoken and easy going, Alhaji Adamu Atta was a firm disciplinarian. He was kind by nature. Open handed and discrete in the hardly publicised generous gifts which frequently gave to the less-previledged and those who had approached him for help. He had sponsored countless Ebira youths to secondary and higher institutions. He served as a bridge of unity between members of Atta's family and the generality of Ebira People. Like his Father (Alhaji Ibrahim Onoru-Oiza Atta) Alhaji Adamu Atta took to active hunting and horse riding as some of his hobbies.

To crown it all, Alhaji Adamu Atta died 1st may 2o14, (18th October 1927-1st May 2014) His type will be very rear to come by. His memory will forever remain EVERGREEN in the minds of Ebira People and the world in General.

May his kind and Gentle soul rest in JANNATUL FIRDAUS, (Amin).

Thanks for reading. Note : I have not been paid to write this article I found this article from the magazine published by the Attahs family on the 40th days prayer of Alh. Adamu Atta's burial so credits to Attahs Family on this article..

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This is a very controversial matter and there seems to be no authoritative explanation yet. But according to Ebira tradition coupled with the British reports, we are known as because the man who had led people to found what later became Igbirra Division in 1923 was called “Ebira”.

Cator [1917:11] reported: “The Egbirra settled down as five branches [in close contiguity but fairly distinct] under five sons of their Old Chiefs whose name is said have been Egbira or Igbirra; and the branches  were called after the five sons, Okengwe, Odabi, Ihima, Ika Ekehi”. This claim is questionable because the ancestor of Ebira panda and Ebira Igu was Ohimi and its difficult to explain why these other groups would prefer the uncles name.  However, the colonial administrators have the following explanation to give why the Ebira kinsmen at Igu and Panda are also called Ebiras. Statutory documents revealed that:

    The Sarkin Koton Karfe is also a descendant of Aiyegba Doko, his ancestor being a son of this Atta by an Okpoto wife. He followed his Uncle Igbira into Kpeti country but afterwards re crossed the river, though calls himself an Igbira in preference to being known as Okpoto….” [Ethnological Notes On The Tribes In Idah Division] While this theory may explain why the descendants of Ohimi are known as Ebiras” we cannot justify its validity or infallibility. None of our traditions favors this theory. The word ‘Ebira’ seems therefore to have a common root. However according to Davis [In His Biu Book] Bira was believed to be the Old Jukun Capital on the Upper Gongola River and this Appear to be the only acceptable reason why Ebiras, the offshoots of the Jukuns, are called Ebiras [a shortened form of “Anebira” People Of Bira]. We should therefore be called “Ebira” and not “Igbira”.

Credits To E.D Ahmadu.
Who Are The Ebiras?.

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There are difficult views on the exalt time [or period] the Ebira People left Idah for their present areas. However, the first group to leave was Ohimi [Son Of Atta Idoko] and whose descendants are now the ruling families of Igu [Koton Karfe] and Panda [Umaisa] but the precise period he left Idah is disputed. It is established that the Ebiras [West Of River Niger] were the last group to leave Idah in search of their independent kingdom but precise period is also disputed.

    Paula brown [1955] believed that Ohimi crossed the river Benue in 1750 to found what letter became Ebira Igu and Ebira Panda kingdoms. Some British administrators had divergent views on the periods of Ebira groups left Idah. Some said that the Ebira Taos [West Of River Niger] Came to their present location after the destruction of Ebira Panda in 1850. Others put the arrival of Ebira Tao in their present location much later. Capt. Byg-Hall said that the arrival of Ebira into Kpeti country [Ebira Opete] was probably after 1780 while Mr. Cator placed their period as late 1800.

    Some writers on Ebira history strongly believed that the Ebira Tao movement was recent and based their arguments on the fact that the Ebiras live within five miles radius of Okene at the beginning of the British Administration in the Area. MacRow [1945:50] confirmed thus” One fact that of 150,000 Igbirras, 130,000 still live within a five mile radius of the centre of Okene itself appears to support the theory of recent immigration” [Nigeria Magazine Number 45 of 1954, page 50].

    Some British administration said that the Ebira People left Idah during the reign of Atta Ayegbaom-Idoko in the early 18th century. Some authorities put the reign of Atta Ayegba in the 17th century while others before the 17th century. So the period Atta Ayegbaom-Idoko ruled is disputed. However Resident of Kano in 1907 reported Ayegba Doko died in 1505 after establishing a powerful Kingdom which extended beyond Kaduna River. There are, however, strong evidence from recorded history that the Ebira Groups were in the present locations much earlier. When the Jukuns invaded Kano 1652-1660 A.D. On their way home, they also attacked Koton Karfe and the Ebiras Kingdom were in the 15th century A.D palmer [1923:5] Wrote:
        The period Kororafa expansion into Gombe was 1250-1450. It was during this period, i.e. in the 14th century, that the sarkin Funda” except the Kororafa who fled to dutsin Atta Gara” [H.M Palmer 1923]: Lokoja provincial file 13302, NANK, Page 5]. Funda refers to Panda.

    Also Read: Difficult Words In Ebira Language Translated To English

    Thus, the Ebira Groups must have started leaving Idah in the 16th century or earlier and so Ebiras [West Of River Niger] Must have left Idah not later than in the beginning of the 17th century A.D.

    Using the genealogical trees of certain personalities in the former Igbirra Division [Atta Ibrahim, Ohinoyi Sani Omolori and the author Of the Book: Who are the Ebiras?.] and assuming that the five sons of Ebira were all born before leaving Idah or arriving in their locations and allowing 25 years for each generation, this Author of the Book: Who are the Ebiras? Showed in 197 that the Ebiras [West Of River Niger]  must have arrived in the formal Igbirra division 278 years ago, that is in 1693 A.D. This is not significantly different from the periods discussed above.

    Therefore the Ebiras [West Of River Niger] must have left Idah between the periods of 16th and 17th centuries A.D. emphatically, the period cannot be later than the Beginning of the 17th century A.D

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