recently have governments, individuals, and Islamic
organizations begun to establish primary and
secondary schools.
Origins and EthnicitiesThere is a strong drive for Idoma to be exten-
sively 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 migra-
tions 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 origi-
nated 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
Idomaiho(forbiddences) in their belief and reli-
gious 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 amodus vivendior breed tension and some-
times 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.
However, the situation was saved with the
arrival of the third party, the Igbo immigrant
group. Thereafter, whereas Idah and Kwararafa
groups emerged as the royal families in the two
states, other groups took charge of religious and
military matters. Thus, within each state, the sec-
ular, religious, and military organizations reflected
its diverse ethnic composition without conflict.Death-Related Inquests
The other particularity in Idoma culture and soci-
ety relates to death and represents, along with
their totemic orientation, their cosmological and
ethical values. After a death, an inquiry is held in
the Idoma-speaking communities to find out who
is responsible for the death. This is not under-
taken to ascribe blame, but to find out the social
reason for the death.
The use of inquests (ikpelokwooka) as dra-
matic narratives among the Idoma-speaking
people of Oturkpo located southeast of the Niger-
Benue confluence in Nigeria required theomioko.
Theomiokowere young men with good, vibrant,
resonant, and powerful voices who had learned
their art through observation and participation
and other modes of training and knew the society
and its traditions well—namely, the Idoma-
Oturkpo ancestral mythical story known as
Odegwudegwu.
Inquest performance is public dramatization of
societal and individual grief, which restores a sense
of health to the society and the individual and
serves as a deterrent to evil people by reforming and
punishing those presumed to have caused the death328 Idoma