The Igede trace their origin to Sabon Gida Ora in present-day Edo state. They are said to be the descendants of Agba, a high chief in Sabon Gida Ora. A skirmish between the Igede and the natives of Ora led to their migration from that region to present-day Benue state through Nsukka in Enugu state. This historical event in Igede history is commonly recounted in song and drama, for instance the record and drama piece "Ego ny'Igede".
The Igede people are the third largest ethnic group in present-day Benue State of Nigeria. They are native to the Oju and Obi local government areas of Nigeria, where 2006 population figures stand at an estimated 267,198 people. However, a large number of Igede people are dispersed across the state and the Nation. For instance, the Igede language is also spoken in Nigeria's Cross River State, and a large number of Igede communities exist in Osun State and Ogun State.The Igede language is a member of the Benue-Congo subgroup of the Niger-Congo language family. Igede.org is the unofficial online community of Igede people.
Wikipedia.

samuk:
The Igede trace their origin to Sabon Gida Ora in present-day Edo state. They are said to be the descendants of Agba, a high chief in Sabon Gida Ora. A skirmish between the Igede and the natives of Ora led to their migration from that region to present-day Benue state through Nsukka in Enugu state. This historical event in Igede history is commonly recounted in song and drama, for instance the record and drama piece "Ego ny'Igede".
The Igede people are the third largest ethnic group in present-day Benue State of Nigeria. They are native to the Oju and Obi local government areas of Nigeria, where 2006 population figures stand at an estimated 267,198 people. However, a large number of Igede people are dispersed across the state and the Nation. For instance, the Igede language is also spoken in Nigeria's Cross River State, and a large number of Igede communities exist in Osun State and Ogun State.The Igede language is a member of the Benue-Congo subgroup of the Niger-Congo language family. Igede.org is the unofficial online community of Igede people.
Wikipedia.

Igede in Ekiti, did not migrate from Sabon Gari —Ora but from ILE IFE to different places. And these people speak a dialect of Yoruba,which belong to SE Yoruba . In fact, Igede was coined out of OGÈDÈ.

What language do Igede of Benue speak and Sabon Gari —Ora ?

So igede people are now Yoruba? lol.. I am just tired of this foolish Nairaland.. Here it is below:

The Igede Community in Onitsha and Asaba recently jointly celebrated the new yam festival where they called for peaceful co-existence between the Igbo and the Igede people.

Igede is a community in Benue State that shares some common cultural activities with the Igbo.

The Igede National Day which was held at the Onitsha Military Cantonment was used to mark the new yam festival in Igede land by its sons and daughters living in Onitsha and Asaba, who came together to showcase their cultural heritage.

The immediate past President-General of Igede Development Association, Onitsha/ Asaba branch and the Ad’Uwokwu, District, Igede, Benue State, Chief Patrick Akobo, while speaking at the event called for more cooperation between the Igede residents in Anambra and Delta states and the Igbo people in the states.

He noted that Igede people and the Igbo have a lot of similarities in their cultures, tradition and even their names, which he said sound alike, urging the Igbo and the Igedes to continue to come together in building the state and Nigeria in general.



“If you see an Igede man with an Igbo man you may hardly differentiate between them except they tell you, and the interesting thing is that most of us speak Igbo fluently and are very conversant and at home with Igbo culture because of the level of our relationship with our Igbo brothers.

“We want to appeal to our Igbo brothers to continue to give us the co-operation they have been according us, so that together we will move Igbo, Igede land and Nigeria forward. It will interest you to know that culturally, traditionally, and in resemblance, it is difficult to differentiate the Igbo man or woman from their Igede counterpart.

“Our people in Anambra and Delta states have been very industrious, very hard working and we have relentless commitment in building the states and the country in general,” he said.

He disclosed that their people have been advised strongly not to involve in any crime, saying that was why you could hardly get any Igede man involved in any criminal activity in Anambra and Delta states, insisting that they do not have any criminal record as far as the states are concerned.

“We have code of conduct for our people called ‘Ten Commandments of the 12 Disciples’ our parents gave to us; before we leave our homes

our parents will tell us to carry it along like the Bible and you must

not go outside that Ten Commandments. So, we work with the fear that has been installed in us by our fore fathers, that is why it is very hard for an Igede man or woman to steal somebody’s property, very difficult and get away with it.

“We believe in the strength that God has given us to work and do something meaningful for ourselves and to the society, we are God-fearing, we have what we call 12 disciples and the only things from the Scripture – the Bible are what we believe.

“If the Igede man does not have money to feed himself, he will come to you not to beg for food, but to tell you please, I want to work for you so you can pay me, and that is why if you go to shoe site in Onitsha today, Igede people are 40 per cent of the people manufacturing shoe at the site.



“If you go to Onitsha Main Market, the tailoring section more than 50 per cent of Igede youths are dominating that section, we believe in hard work and committed to whatever good thing we are doing to earn a decent living, we believe in honesty in everything and that with unity, Nigeria will move forward, we have been in Anambra State and we co-operate well with the Igbo because we have almost the same name and culture.

“As you can see, we have just done our new yam festival today and one of the greatest things that happened today is the agreement for cordial relationship with our Igbo brothers and sisters who we have been living harmoniously with over the years.



“Another thing is the appreciation of our Idoma brothers, the youths of Idoma have in their unbelievably and heartwarming gesture unanimously agreed that the Senate seat being currently occupied by one of their own and our Idoma brother, Senator David Mark should go to Igede in 2019.

“We are commending them for their understanding and appealing to the incumbent Senator representing Zone C Senatorial Zone in Benue State, Chief David Mark to agree with the vision and the decision of the youths of Idoma by allowing the Igede person to succeed him.

“Igede people are the third largest tribe in Benue State, which is made up three major tribes, the Tiv, Idoma and Igede and, in fact, when you talk about the food basket of Nigeria, it is Benue State, that is the food basket of Nigeria.

“It is Igede people that are making it happen in agriculture, they are the people behind the scene producing the food that the state uses to boast of being the food basket of Nigeria, we believe in farming and education, the two things that make Igede tick in the country.”

Chief Akobo thanked the youths of Idoma for unanimously agreing that an Igede man would succeed Senator Mark in 2019.

“We have asked our elders to liaise with the Idoma elders, now the youths have agreed, we believe that everything has to do with lobby, let them see them and agree so we can move ahead; the same way our Tiv brothers should allow the governorship position to go to Zone C to our Idoma brothers.

“The seat of the governor should go to Idoma, while the Senate for Zone C should go to Igede person that is how we want political positions to be shared. We believe that our Tiv brothers will relinquish the governorship seat to our Idoma brothers.”

In his remarks, the leader of the Idoma people in Anambra State, Elder Friday Edor said he was happy to be part of celebration and expressed satisfaction with the relationship between the Igede people in Anambra and Delta states, as well as the Idoma.

He promised that they would continue to encourage the relationship,v adding that next year they would mobilize support for each other in their activities.

“We urge people at home to collaborate with each other for more development in the state.

“We will do our best to promote our culture, we have come to join our Igede brothers today in their celebration, and we have learnt a lot and we will go home and replicate same in our own culture and ask for assistance where necessary from our Igede brother.”

Olu317:
Igede in Ekiti, did not migrate from Sabon Gari —Ora but from ILE IFE to different places. And these people speak a dialect of Yoruba,which belong to SE Yoruba . In fact, Igede was coined out of OGÈDÈ.

What language do Igede of Benue speak and Sabon Gari —Ora ?

The Igede people of Benue state are different from that of Ekiti sir

rhektor:


The Igede people of Benue state are different from that of Ekiti sir

Thank you sir for the information.

Can someone tell me when the conflict between Ora and igede started?

In any Ora town or village, a stranger needs not yearn for home. As thousands of non-indigenes, who have had to live in the communities of this major tribal group in Edo State, have found out over the years, Ora towns are ever a home away from home. The people of Ora take pride in this fact. The average Ora man's sense of hospitality is not only exemplary but also well known. It is often said that among the major communities in Edo State, of which Ora is one, none could boast of harboring more strangers than Ora. Ora communities consist of six major clans which include Ohia, Ovbiokhuarin, Evbiobe (Sabongidda-Ora), Uhomora, Oke (Both old and new) and Eme-Ora. Of all these, Ohia is the highest ranking but the one with the least population. Ohia is followed by Ovbiokhuarin which is at present the traditional home and palace of the Oje of Ora, His Highness M.E. P Imonah. Sabongidda-Ora is the third in order of seniority in the community followed by Uhomora, then Oke and finally Eme-Ora which is regarded as the 'youngest town' in the community. It is also called Ofebe. Happenings in Sabongidda Ora, the biggest of all Ora towns, reflect what goes on in the other Ora towns and outlying villages. It has the largest concentration of non-indigenes some of whom have lived there for several decades. There, they have given birth to children, trained them, established business and taken part in several socio-cultural activities. Others have chosen to claim Sabongidda Ora as their place of origin, an emphatic affirmation that the people and the land are peaceful and accommodating.

An average Ora man is very hard working. He is full of strength, agility, resourcefulness and an acute sense of responsibility to see to the provision of basic amenities for himself and his family.

At the stroke of dawn, he wakes up, puts on the lantern and takes out his cutlass. He spends the next few minutes sharpening the cutlass, after which he prepares for the farm which may be about three hours trek from his home. He takes along a chewing stick with which he cleans his teeth as he strolls down to the farm.

In the eye of an Ora person, all men are equal and thus should be treated with equality. Little wonder that there has never been any recorded incident of unrest in Ora land. There is also no record of inter tribal conflicts among the various communities. This is why Ora is regarded as one of the most peaceful communities in Edo State. The Ora's sense of fairness is deep and that perhaps is responsible for the wonderful performance of its sons and daughters in different fields.

That sense of fairness more than anything propelled a young man in the then colonial Nigeria to fight the British colonialists even at the risk of his own life. Now deeply revered by Nigerians and labour activists in particular, 110-years-old Pa Micheal Imoudu, a prominent Ora son is also the oldest person in Ora. He distinguished himself well in the struggle for the emancipation of Nigerian workers. The desire to see that the lives of Nigerian workers are not put under servitude, undue exploitation and oppression informed to Pa Imoudu's crusade. He is popularly known in Nigeria and Ora as "The Number One labour Leader".

Apart from the fact that Pa Imoudu put an indelible mark in the history of Nigeria, his achievements to the development of this great country is still being remembered today and celebrated everywhere. But today he is old and tired even though he still has the zeal to keep on the fighting spirit, a characteristics of an average Ora man. But age is no longer on his side. According to one of Ora Chiefs-in- council, Chief M. A Ozowuro, an ex-First Bank Manager, the fact that the likes of Pa Imoudu live long shows that the Ora's are very strong and virile in all their dealings, " if he was not a transparent and honest person he would not have lived up to this time.

Oras are people who are known to always live long, My own father lived for almost 100 years and so it is for so many others. These can be attributed to their high level of honesty, and they extend this to every area in life they find themselves".

Still on honesty, Chief Ozowuro, said that in Ora, if you meet goods displayed outside be it in a store or in an open place whether the person selling the items is there or not, what the buyer simply does is to drop the money on the table after collecting any item. "This to a very large extent shows that the Oras are very honest". He however lamented the moral decadence among the youths, advising that the youths should take after the elders of the land to do what they are known for.

History and origin of Ora cannot be discussed without talking about the Binis, who according to history and customs have a very close relationship with the Oras; this is why Ora men are treasured in Binin kingdom. But Ora-Edo relationship slid, because of the battles of 1810-1840 and Ogendegbe's invasion of 1879.

One unique thing about the relationship between the Ora -Edo is that, of all the chiefs in Edo land, it is only the Ora chief who does not bow or prostrate before the Oba of Binin, the reason for this, according to Chief Ozowuro, is that the Oba still regards the Ora as his first son and "if any one challenges you, the Oba will tell them that you are right that they should not molest you in any way. "

In the area of marriage, the process of giving out a daughter's hands in marriage and getting a wife for a son is the same in all Ora communities. If a man is of age and ready for marriage, he tells his parents who will in turn search for a decent girl from a good background. Good background here means a good family with no rogues and witches or bad record.

However, in Ora traditionally, a man cannot marry without the consent of his father and mother, because they are the people who will determine whether the girl would be a good wife or not.

But more importantly, the idea of marrying from the same quarter is prohibited especially in Sabonigidda Ora. A man from Oyano quarters cannot marry a lady from that same quarters, this is because they are seen as siblings.

Marriages in Ora are still done by observing some customs. At times the bride price may not be considered too serious by some families to the extent that they can give out their daughter in marriage to any man of their choice freely, without collecting anything but such a man will be required to serve the family by farming, fetching firewood and doing some sort of work for the bride's parents.

Ora as a community takes delight in culture and morality. The traditional settings have measures for the society as moral standard is supposed to be followed. Offenders or those who fall short of the standard as required of them are tried according to the customary laws of the land.

In Ora, respect and obedience to elders is mandatory.

Traditionally, youths respect their elders even if the elders are wrong, they still obey them, and elders are respected and served like gods. It is hardly so any more, yet the society despite the effect of western education has managed to retain and preserve the moral treasures of the people. That is why any unusual act of insurbodination by a younger person to an elderly person is not only frowned upon seriously, but also considered sacrilegious, sometimes appeasable after cleansing rites

Predominantly, the Oras are known farmers and hunters; they grow cassava, plantain and little of cocoa. A thing they enjoyed with all form of excitement, although they did not lose focus in sending their sons to school. This shows that the Ora's have great regard for education. That is why in this contemporary era there is hardly any sector of the economy that you will not find at least an Ora man performing a particular function or the other, they discharge their duties creditably well. These areas include politics, banking, trading and other forms of business.

Like other traditional African societies, the Oras also have a multiplicity of deities but they believe in a Supreme Being.

The reason for the high number of Christians in Ora is that Christianity made an inroad into Ora, early.

Ora received Christianity sometime in 1895. An Anglican Church and primary school were sited in Sabongidda-Ora and the institutions later produced the first Anglican priest in Ora, Late Rev. Aig Imoukhuede.

Amongst other clans in Ora, Sabongidda Ora is one of the most developed this is because it has a council headquarters. It is the only Ora town connected to the rest of the world via telecommunications technology.

If there is anything the Ora's are known for it is their regard for unity. There is this sense of belonging whenever various Ora communities meet both within and outside their immediate locality. An observation given weight by the fact those Ora chiefs perform all their traditional rites together. No Ora man becomes a chief without all Ora chiefs being privy to his selection.

As for her neighbours, Ora is bounded by the Ishans, Iulehas and the Etsakos. And true to type, Ora, over the years has maintained friendship with all her neighbours coexisting with them peacefully

Igede ethics who are we and how do we originate

The Igede people are a Nigerian ethnic group in Lower Benue State of Nigeria. They are native to the Oju and Obi local government areas of Nigeria, where 2006 population figures stand at an estimated 267,198 people. However, many Igede people are dispersed across the state and the Nation.

What are igede people know for?
The annual Igede Agba food festival in Benue State honors new yam and other traditional foods. The Igede people are recognized for their love of food.

Where is igede in benue?
Lower State of Benue
250,000 people in Lower Benue State and Cross River State, Nigeria, speak Igede. Igede is a tripartite term that also refers to the Igede people's home territory, or "igede land."

Can igede marry tiv?
Second, it is not just Igede women who are subject to this conflict; Igede men are also prohibited from wedlocking Tiv women. The second is the theory of cultural extinction. Comparatively to their Tiv counterparts, the Igede people are one of the third most numerous ethnic groups in Benue State.
https://igedeagbatv..com/2022/07/igede-ethics-who-are-we-and-how-do-we.html?m=1