₦airaland Forum

BRIEF HOSTORY OF IGU (KOTON-KARFE)

One cannot trace the history of Igu kingdom without reference to its migration, earlier settlements that were temporary but actually paved way for the establishment of Igu and Opanda kingdoms and later formation of other Egbura splinter groups. However, this is our Tale as handed over to us through oral history from one generation to another.
Consequent upon above, actual dates or reports of sequence of events might not be accurately portrayed. However, our origin is Middle Eastern precisely, Yemen in the Arabian Peninsula about 340AD where we left with other ethic nationalities of Old Kwararafa kingdom.
Our ancestry is Kwarafa, which is a conglomeration of many ethic nationalities federating as a unit. Our ancestry is Wukari the capital of Old Kwarafa kingdom. When the fortunes of the Kwararafa kingdom began to decline, the Ebguras under their leader ABUTU-EJEH migrated to Idah. When the stool of Attah Idah became vacant, Ohime-Ozi Egye contested for the stool of Attah Idah and lost to a junior person. Not satisfied with the outcome left with his family, relations and supporters taking the Omu (house tail), crossing the Benue at about 1750. He settled first at ONYOKA, a hilly settlement top present ogba Town in Nassarawa State.
The settlement blossomed for some years until the outbreak of an epidemic that appeared like small pox. As a result of the outbreak of this disease, another migration was embarked in search of a more suitable place. OKAMGBO was the next settlement and for some years, these places flourish and attract more inhabitants through either warfare or submission to the rule of OHEMI. Thereafter, he crossed the ORUDU River to a more suitable area called IGU-UGBAKA. The size of his followers or entourage can be seen by the large remnants of ruins of about some kilometers around IKIME close to Koton-Karfe in Kogi State.
At this particular time with his large followership, he assumed formally the title of OHIMEGYE. At this period he has three children, namely Iyanka (Female) Ohetenye (Male) and Owutu (Male).
To administer firm control over his kingdom, he introduced taxation, payment of tributes. Villages along the River areas made to contribute baskets of fishes on the rising of the river and similar amount on its fall including palm oil and loads of grains per village. Failure to comply was met with severe penalties. At IG-GBAKA he became old, died, and was buried there on the hills of IKIME. According to some legends, IYANKA was OHEMI’s daughter named after ONYOKA the first settlement while others hold a contrary view about her actual biological relationship with him. His two sons are OHETENYE and OWOTU while ODA-RIKO is one of his identified brothers.
Succession became a problem, IYANKA was alleged to have contested for the stool on behalf of his son OHEMI NEGEDU against claims of his brothers and uncles. The overbearing influence of this woman cannot be underestimated so the tale of her being a distant stranger wielding a lot of influence to me is a discredit to her root. What is of paramount importance is the fact that her challenge caused succession upheaval according to some legends lasted for about three months while to others it was three years or more calumniating in her defeat and setting up settlement around Adingere before eventually moving back to re-occupy OPANDA for the second time. It should be noted that this interregnum brought about untold hardship to the people as it led to cessation of social and economic activities, farming especially suffered, as people could not go to their farms. Eventually when her group was defeated, at OPANDA OHEMI NEGEDU became the OHIMEGYE with a matrimonial lineage to OHIME-OZI-EHYE.
According to one legend, one ODARIKO identified as a sibling to OHEMI decline ascending the throne as a result of old age after the death of his brother. He nominated OHETENYE who at the time was already displaying good
leadership qualities and worn some admiration and support of his kinsmen. This was opposed by one OHGYEKPA and IYANKA. Eventually, at Igu-Ugbaka OHIME took the title of OHIMEGYE-IGU. This is however not a strange situation.
Legend also ssaid OHETENYE on assumption of OHIMEGYE at IGU-GBAKA withdrew west of SHIDDEM and then crossed the hills to GIRINYA and founded the town on the summit of a low but defensible hill over hanging Gurara River. He built a double belt of walls around the tow to fortify it against external attacks. OHETENYE married a woman from OKPAKA who bore him a son called OHEMI-DUNIYA who is believed to be a reincarnation of OHEMI-OZI-EGYE. He grew upon to be a very fearless warrior and hunter.
FOUNDATION OF IGU KOTON-KARFE KINGDOM BY OHEMI-DUNIYA AND OWUTU
OHEMI-DUNIYA is the re-incarnation of OHEMI-OZI-EGYE according to legends. It is a belief that when OHEMI-OZI-EGYE was dying he reassured his people that when he dies and reincarnates he is going to conquer the whole world hence the name OHEM-DUNIYA. He was gotten from the marriage OHEM-OZI-EGYE contracted at Okpaka on arrival at Girinya. He was restless energetic fearless fighter who assisted his father in warfare raiding and waging wars against aggressors. On one of his visit to Okpaka he discovered the beautiful site of IGU with its water flowing down the hills (OSI IGU) and its rich fertile land with an enclosing forest and hills. He buried a sword into the soil for purpose of identification and a sign indicating he has found a suitable place for a final settlement. The site is the old IGU where Odaki Clan has its OTAKUKYABA shrine around the OKPATETE stream. It is also the site where the old Odaki Clan resided and now known as OKATITI.
OWUTU, the younger brother of OHEMI-OZI-EGYE before he became the second OHIMEGYE at igu was on fishing expedition from Girinya, settled at Edeha where he also discovered the scenic attration of IGU and thus advise his brother to relocate his administrative headquarters to present IGU, Koton-Karfe.
Through the prowess of activities of OWUTU and OHEM-DUNIYA neighboring tribes began to give special reckoning to Igu kingdom expansionist policy. The then Attah Idah sent to OHIMEGYE OHETENYE to allow his son OHEMI DUNIYA to visit him at Idah. It was while on this visit that he died at Idah. He was buried at OKPAKA where his mother was also buried. This site became a commentary where all OHIMEGYES of Odaki extraction were buried including Ondakogbanis and some high ranking title holders of Odaki extraction ostensibly because of ONDASI (Oyonwa). The death of OHEMI DUNIYA was a master plan orchestrated to whittle down the expanding prowess of Igu kingdom through this great son of OHETENYE. His death under suspicious circumstances confirmed the fears of his father who was reluctant in allowing him proceed on this state visit.
Prior to the permanent relocation to Igu, it will be however interesting to Note that in the history of most ethic nationalities there were periods of migrations, integration, disintegration, warfare in defense and expansion of kingdoms until finally when there are no longer movement. To sustain these achievements after conquering and establishing the kingdom early OHIMEGYES intensified efforts at various times to consolidating these gains. At the early stages of the existence of Igu kingdom, the authority of the OHIMEGYE extended up to the plateau of AGBAJA across the River Niger and along the northern fringe very close to NASSARAWA town while the North of River Benue is left for Idah. It is very interesting to also note that IGU and OPANDA kingdoms have flourished side by side without any form of animosity with one another. Supporting and defending one another. The strategic location of these kingdoms with its proximity to Rivers Niger and Benue made it more accessible to explores and exploiters especially slave traders. OHETENYE had to be on the defensive against invaders. This afforded us certain opportunities that assisted in strengthening our existence as a race. But sometimes, it became a weakness
as the water ways made invasion very easy.
Apart from these early settlers, some later Egbura settlers arrived after the formation of Igu kingdom either as fishermen along the swamps of the River Niger, Benue and Gurara while other on hunting in the open fields in the northern fringe some quickly acknowledge the authority of the Ohimegye while others have to be subjected to war before submission.
All later settlers whether of Egbura, Bassa, Nupe, Gwari, Ganagana extraction etc were made to seek the consent of the Ohimegye before they were allowed to settle and farm. The Bassas for instance did and were granted the country side of IKIME, OHIMEGYE OHETENYE made series of incursions into OWORO land and defeating them at OTUBE not too far from AGBAJA. All settlers paid some taxes in form of tributes to the Ohimegye and periodically too paid homage. OHIMEGYE Ohetenye died in Koton-Karfe but was buried in Girinya his grave is at the wood market. He was succeeded by his brother OWUTU who became the first Ohimegye Igu at Igu, Koton-Karfe. The new Administrative and Spiritual Headquartres. Abaji was a very peaceful place until the reign of Ohimegye Onyaku when Ozotu was sent to reduce it to subjugation. The Ohimegye’s authority extended beyond Abaji close to Nassarawa. Under the reign of Ohimegye Usmangwe there was a fight with some Gwaris of Robomi village. There were little traces of internal insurrections and external invasions that were immediately brought under control. Some turbulent periods that are of historical significance are the external aggression or incursion by slave traders, Fulani jihadist with Bida kingdom expansionist policy led by Masaba.
There was information of a pending attack from Bida under Ohimegye Usmangwe at Girinya axis all mobilization was done to defend the kingdom unitl it turned out to be a rumour. But the actual attack took place at Kpareke some few kilometers to Koton-Karfe (IGU) which took the kingdom by asurprise. The people of Okpareke resisted for about two days, this resistance made Masaba to change direction towards Umaisha (Oherehu). Consequent upn this Masaba did not trouble Igu kingdom again.
However, after the death of Ohimegye Usmangwe another Bida invasion followed this time for real, it was led by Ndako Damisa. This time around the invading army came through the flank of the Bank of River Niger crossing at a point near Banda and Esikatu. The army of Igu kingdom came to the aid of these areas, forcing Ndako Masaba to retreat to Ette. When Ohimegye Adegbe ascended the throne Ndako Masaba invaded again through Kpareke the Igu army resisted fiercely forcing him to make another retreat. This retreat was deceitful as they took another flank taking the inhabitants by surprise forcing the inhabitants to retire into the forest to begin a form Gorilla warfare using the Akuki masquerade to scare away the invaders from making a complete take over of reign of the kingdom Ohimegye Adegbe died at Ahoko.
Equally of importance is the Bassa conspiracy at Okete market that placed 20% on Egbura cowries. Ongyehu rallied the support of the Egburas to resist the rebellion because Masaba’s son Mamudu had assisted them in conducting the raid on Ikime and surroundings of Oshere valley. The final onslaught before the British eventually defeated Bida was by Benu this brought respite to Igu kingdom.
The name Koton-Karfe was given by the Hausas which signifies strength of the Egburas or the Arrows of the Egburas as the real strength of the Egburas is in their weapon which is crafted from Iron Ore found abundantly in the kingdom. Akpoto, pronounced Kwato or koto is derived from a mistaken likeness of the Egburas to Akpoto on their first encounter with the Egburas hence Kwato Mai Karfe or Karfi (Iron Ore or strength).
When Ohimegye Ohetenye died, his body was buried in GIRINYA, His grave is at the old wood market of Girinya. The fact that his grave cannot be left uncared for, one of his aids and title holder of Okpambana (Okoro) was detailed to remain behind to look after the Gerinya. Ohetenye before he died div
ided Igu, the headquarter of the kingdom into two wards namely ODAKI and OKWO. Odaki headed by Ohetenye while Okwo is headed by Owutu his younger brother. This was made to avert the succession tussles as witnessed at Igu-Ugbaka that automatically alternates within these two wards. This rotational principle had given the eight ruling house equal sense of belonging and fair share of producing an Ohimegye. This had also reduced the tension of choosing an Ohimegye within the kingdom.
ODAKI and Ukwo wards are further subdivided into eight ruling houses with each ward having four ruling houses as can be seen in the table below:-
ANGUWAS/WARDS AND LEADERS
ODAKI OKWO headed by
Headed by Ohimegye Ohimegye Owutu younger
Ohetenye
ODAKI OKPOKPOZI ONKYAKU ODARIKO ONYAKWU ODOH OKORIKO EBE
There are eight ruling houses in Igu kingdom succession is automatic based on existing rotational principle enumerated above. If no suitable candidate is found, a member of the next branch next in line can be chosen. Unlike other kingdoms no title is earmarked or specially kept for Would be Ohimegye Igu. But there are title holders who assist in running the kingdom. All the ruling houses are represented in the council. Four king makers, Ondakaogbani, Ohimoziogbani, Ogazaogbani and Asanyaogbani merely perform ceremonial function in course of selection. It is the ruling house whose turn is to produce the next Ohimegye that has the major task of selecting a qualified and an acceptable candidate for the throne. Most of the titles are meant for particular wards or Ruling Houses but at the discretion of the Ohimegye. What is important is a fair and equitable representation of all ruling houses. In the course of vacant title only the Ohimegye has the sle authority to fill it either by promoting any other title holder or a fresh appointment to fill the vacancy. Succession is matrilineal according to our custom and tradition.
List of OHIMEGE IGU SINCE INCEPTION
1st OHEMIOZIEGYE
ODAKI UKWO
2nd OHETENYE 3rd OWUTU
4th OGAKU 5th UMAN
6th ABUTU 7th OGUMAZI
8th OHIMORO 9th ONYAKWU
10th OZOTU 11th ODOHO
12th EKUDIMISHI 13th AKOZA
14th ONKAYAKU15th UMARU
16th OGUDABA 17th USMANGWE
18th ADEGBE 19th OHIMOZI/ONGYEHU
20th ALI (1897 -1913) 21st MANMAN SEKPA
22nd ABDU AGUYE (1941 -1970) 23rd ALHAJI SHAIBU MANMAN
24TH ALHAJI ABDULRAZAQ SANI LAFIAYA (1970 – 2012)
GAMBO ISAKOTO (2102 -)
THE TITLE (ISOGBA)
OHIMEGYE
Ohimegye is derived from the word OHIME-OZI-EGYE meaning OHIME-SON OF EGYE. Thus Ohimegye is an Egbura word and is the title or the paramount Ruler of Igu Koton-Karfe Kingdom. The Ohimegye is the Chief Custodian of all the culture, tradition and custom of Egbura nation whether at home or in Diaspora. The Ohimegy also has consenting authority over all land, titles of Igu Kingdom. The selection and appointment of village Chiefs (Ohinoyis) no matter their status or grade to be done with the consent of the Ohimegye who must be informed of the death of Ohinoyis or chiefs in the first instance. Final installation of any new chief or Ohinoyi must be done with the consent of the Ohimegye who in turn must inform the State Government in the case of graded chief.
It I also important to stress the whoever hold these titles of Ohinoyis (Chiefs) or occupies any part of the land belonging to Igu Kingdom does so in trust for the Ohimegye.
SALUTATION: AGABA IDU (WOLF AND LION)
The traditional Egbura greetin for Ohimegye is AGABA IDU meaning AGABA (WOLF) while IDU is (LION). The weirdest animal in the world is LION and is also referred to as the king of the Jungle, while WOLF is the second in line. So, what salutation would you say? But in all honesty AGABA IDU is an Egbura word.
SALUTATION/COMPLIMENT
The salutation is done either standing or kneeling with the two arms raised as a form of respect and allegiance to the throne of Ohimegye. This is complimented by a beautiful parade led by the Osezeogbani group like in a military parade three times in unison with their hands raised up with Osezeogbani commanding. This is a formal salutation. It is always a very remarkable spectacle to behold. These Osezeogbani title holders must first remove their caps if they are wearing one hold it with one hand while the other hand is raised with the fist folded like the black power salute of resistance movements.
These groups of title holders do not put on caps. The Oseze-Ogbani is the war commander and always leads the Ohimegye entourage in any outings.
The kingdom is administered through the four principal traditional title holders of Onadakiogbani, Ohimoziogbani, Ogozaogbani and Asanyaogbani. They are assisted by other important traditional titile holders too numerous to mention chosen from the eight Ruling houses of Igu, Koton-Karfe.
The Ondakiogbani is second in command; he coordinates all the activities in the kingdom with the directives of the Ohimegye Igu.
HRM, ALHAJI ABDULRAZAQ GAMBO SANI ISA-KOTO
OHIMEGYE IGU KOTON-KARFE (AGABA IDU)
CHAIRMAN, KOGI LOCAL GOVERNMENT TRADITIONAL COUNCIL
CHAIRMAN, KOGI/LOKOJA AREA TRADITIONAL COUNCIL.
FESTVALS
– SALAH CULTURAL Displays at the place of Ohimegye Igu
– ANNUALLY Fishing Festival are held all over the Rivering areas of the kingdom. The period is dry season when Rivers Niger and Benue are receding and the fishing ponds are getting dry. It is accompanied by beautiful cultural displays of the various ethnic groups. The period is between March and April.
– AKUKI CULTURAL Festival is held annually to mark the end of harvest of crops and grains.
– There is also the annual Qur’anic Competition with competitors from the various villages converging at Koton-Karfe for the finally round
HISTORICL SITES
– The burial site of Ohimegye Ohetenye at Givinya
– The burial sites of Ohimegyes and other traditional holders of Odaki extraction at Ahvete on the hills of Okpaka along Abuja-Koton-Karfe expressway.
– The Usi-kokoko cave over-hanging the hills of Koton-karfe.
– The plains of the Plateau on the hills of Koton-Karfe.
– The Igbede cold springs emanation from Egbed hills in Koto

Names of 247 Egbura Towns and Villages in Alphabetical order.
Please note that this is not an exhaustive list but what I have been able to gather so far. Anyone who has an idea of any town or village that has been omitted, repeated or not spelled correctly will do well by drawing our attention to such.
A
Ababa, Abaji (Igabazi) Achabo, Achara, Adabo, Adabode, Adabohi, Adagima (Adajima) Adamogu, Adangere, Adausu, Adimbeku, Adode, Adodu (Adadu), Aduho, Agaga, Agbba, Agbodo, Agenyezi, , Agitata, Ahere, Ahinza, Ahoko, Ahutara, Akabu, Akpaku, Akpasu, Akoro, Akolo, Akpanya, , Akpanga, Akpari, Akpo, Akpogu, Anyazi, Arikazi, Arapo, Aseni, Atako, , Atakpa , Autara, Avuya, Awhouri
B
Bezte, Biroko (Ibiroko), Boboro
C
Chakariku, Chikara
D
Dausu, Dogon-dutse
E
Ebete, Edara, Edeha, Edere, Edegaki , Edekakpo, Edimose, Edudu, Eehaha, Eganuma, , Egbaki, , Egyeha, Ekeleb, Ekpariku, Ekpuruka, Ellenoko, Emani, Enegbachi, Enyezi, Enyise, Enyiusi ,Esikaku, Etagi, Etako, Etegi, , Etoto, Etutu, Ette , Ezono
G
Gamakpara,Ganaja (Iganaza), Gegu-Beki, Gegu_Egba, Girinya (Ogirinya), Gitata
I
idare, Idere, ,Ido, Idu, Iganuma, Igbogo, Igi, Igu (Koton-Karfe), Igwa-Pati, Ihamkpe, Ijiho, Iherenidu, Iherenikwo, Ihyawha, Ikara, Ikumoh, Imozu-ete, Inyori, Iraki, Ireda, , Iregba, Iredeya, Irenodu, Iresenyi, Iresuhugbe, Iribago, Irubozogyi, Itako, Itanahu (Tanahu), Itazenyi, Itu, iyegi, Iyrenokwo, Iziho, , Izono,
J
Jamata

K
kanaworo, Kara, Katubo, kokoto,Kelebe, Kpakpazi, kumarupa, Kuru, kyareku,
M
Manyare, Mozum
N
Nwori, Nyaba, Nyezi
O
Obahu, Oboku, Ochakurede,Oda (Otunchi), Odama,Odama-Iruku, Odenyi, Odu-akpa, Odumose, Ogande, Ogase, Ogate, Ogba, Ogbagidigbo, Ogbangede , Ogbonka, Ogbonzayi, Ogbendu, Ogbere, Ogbongboro, Ogbokunu, Ogu, Ogye (Toto), Ogya, Ohegye, Ohere, Oherehu(Umaisha) Ohimozo, Ohizi,Ohuma, Ohwa, Okaita, Okanga, Okangba, Okase, Okasemiya, Okatakpa, Okatubo, Okenyihu, Okete, Okobi, Okofi, Okokoto, Okuru, Ohege, Okpaka, Okparekye, Okpodo, Okpozogi, Okpwuseki, Okuru, Okusa, Okuwa, Okwa, Okwo, Okya, Okya-Okuku, Okya-Owa, Omatani, Omara, Omoko, Omoku, Onyaba, Onyimowa, Onzo, Opanda, Ordumi,Orehi, Oreza, Oribago, Orobomi,Oromun, Orudu,OSEWU, Osewu-owa, Osoku, Osuku,Otondo, Otudu-uku, Otenise, Owara, Oyanba, Ozahi, , Ozenikukatakpa, Ozi, Ozinaku,Ozireku, Ozono, Ozugbe
P
Papaze, Panda, Pati
R
Rebochi, Ribago, Robomi
S

Sensenyi, Shege, Sheriya, Sofiyo (Shafa Abakpa), Shafa Egbura
T
Tanahu, Tazenyi, Tuturu,
U
Ugwo, Ugbaka, Ugya, Uhono, Uhwa (Angara), Uhyana, Umozu, Urakpami, Utu, Uwah
Z
Zagana, Zainaku,

MEMORANDUM OF REQUEST FOR BOUNDARY ADJUSTMENT TO MERGE TOTO AND UMASHIA DISTRICTS OF NASSARAWA STATE WITH THEIR KITH AND KIN IN KOGI STATE.
INTRODUCTION
Three constitutional conferences where held in 1954, 1957 and 1958, which resulted in the granting of independence to Nigeria in 1960. These constitutional conferences particularly those of 1954 and 1957 discussed the serious fears and concerns of the minorities in Nigeria and demanded that these fears and concerns be addressed. These demands resulted in the setting up of Willinks Commission in September 1957.
It can therefore be seen that as far back as 1950s and before Nigeria was granted Independence in 1960, the problems, fears, and concerns of the minorities had been expressed and tabled.
HISTORICAL BACKGROUND
The people of Toto and Umashia districts (Opanda Kingdom) in Nassarawa State and those of Koton Karfe district (Igu Kingdom) in Kogi state are the same and one ethnic group and tribe. They have been together as the same people from time immemorial up to the time of Kwararafa Empire. We have the same culture, speak the same language and have the same occupation. There is no socio-economic geographical barrier between us.
At the beginning of the British colonization of Nigeria, these two kingdoms were grouped in one administrative area called the Kwara Federation.
However, in a twist of what we call an unfortunate event, the colonialists created provinces and these people who have been together became divided. Toto and Umashia districts became part of Nassarawa province while Koton Karfe was part of the Niger province. In 1967, states were created and the two kingdoms which are of the same people were forced to continue to endure their separation in Kwara State and Benue Plateau State respectively.
Consequent upon this, series of attempts were made for us to be grouped together but this did not yield any result. In 1991, there was a submission of a request for the two kingdoms to be merged and be part of Kwara State. This again yielded no result.
This memorandum is for the honourable delegates to reconsider our request to be merged together again as one entity in Kogi State, just like we have Idomas for example, as an entity in Benue State.
PEOPLE OF THE AREA
Igu and Panda kingdoms are made up of the following people who have lived together for thousands of years.
1. Egbira Koto
2. Bassa Komo
3. Gbagi
.
As the maps attached show, there is not a single geographical barrier between Toto and Umashia district of Nassarawa state and Kogi Local Government area of Kogi State.
DISADVANTAGES OF BEING DIVIDED
1. There has been continuous minority status of these group within the two states. As a result, the people do not have a voice whatsoever.
2. Our political wishes are not adequately articulated in these states.
3. A gradual loss of connection with one’s ethnic group has a possibility of language extinction amongst the group.
4. Insignificant and ineffective representations leading to non development of the two kingdoms have been the order of the day.
5. A sense of alienation from one’s ethnic group as a result of artificial state boundaries.
ADVANTAGES OF MERGING
1. There will be no political, economic and artificial administrative division.
2. There would be an enhancement of our languages and cultural heritage.
3. There would be a sense of belonging once we are brought together as a group.
4. There would be a protective feeling of a sense of inclusiveness instead of a negative sense of exclusiveness.
5. The advantages of the economy of scale that goes with a larger grouping especially in population and possibly voting power in a democratic society.
CONCLUSION
Consequently, we the inhabitants of the areas stated above, honestly request that the existing Umashia Development Area and the remaining area of Toto Local Government be merged with Kogi State. We also request that Toto and Umashia administration areas each go into this merger as Local Government Areas while Koton Karfe and Girinya Development Areas of Kogi State should each be considered as Local Government Areas. In Other words there would be four Local Government Areas in the immediate and contiguous merging area.
We are emphasizing very strongly and recommend that since we have the same cultural and linguistic affinity, we should be placed together in the same administrative area of Kogi State.
This will help to eliminate the present wide defective structural imbalance inherent in the socio-political life of our people in these delineated state structures, which has been a situation of unfairness, injustice, dissatisfactions and marginalization our people in the two States. This has also gone a long way to affect our people from effectively participating and benefiting in the affairs of the two State’s administration in a democratic Nigeria.
In view of the forgoing, we appeal to the honourable delegates to consider our request based on the fact that it is our wish as a people of a common historical, cultural, ethnic and geographical affiliation, to be grouped together in one contiguous administrative location so that we can reap the benefits of our abundant human and material resources.
As a final note, we hereby request that the distinguished and well respected men and women of this conference be sympathetic and appreciate our plight and grant us our request.
Thank You.
Signed as true representatives for and on behalf of the people of Umashia, Toto and Koton Karfe of Nassarawa and Kogi States respectively.
Isa Ahmed Bukar
Turaki of Opanda
Abubakar G. Usman
Garkuwa of Igu (Kotonkarfe)
Suleiman Mohammed
Waziri of Opanda
Mohammed Zubairu
Chairman of Shafa Abakpa Dev. Association

Encompassed by undulating hills on the eastern flank, and bordered on the south west by the Benue-Niger confluence, the Igwu people of Koton Karfe are referred to as “people of the two rivers.”
It is bassically a fishing and farming community, which also had a rich history of iron smelting. But a title holder in the Igwu kingdom said “nobody wants to be a blacksmith these days,” so the huge deposits of iron ore beneath the foothills remain largely untapped. Sadly, their iron smelting heritage for which they became popular has almost gone into extinction. No single blacksmith was found in Koton Karfe, when our reporter sought to see one.
The Ohimegye ofIgwu (Koton Karfe), His Royal Majesty Alhaji Abdulrazak Gambo Isa Koto, said Igwu kingdom is one of the oldest kingdoms in North Central Nigeria, spanning over 400 years. He proudly said Igwu, which means “enclosure” in Egbira, is the cradle of Egbira civilization, adding that it was the Hausa who called the place Koton Karfe, probably because of the abundant deposits of iron ore around the area. He said bows and arrows and spear are the isignia of the Egbira culture because of its rich history in iron smelting and gallantry in warfare.
According to him, the people migrated from Yemen and came through Kanem-Borno empire, then down to Kwararafa kingdom. The Ohimegye said they later left Kwararafa for Idah. “At Idah our leader contested for the throne but lost out. Our leader, Ohemi Ozi Egye, from whom we derive the tittle Ohemigye, meaning Ohemi the son of Egye, became uncomfortable with the selection process and then he left with his people. Colonialists put this time at 1740 but I think it was earlier than that. We crossed the River Benue to Onyoka, but there was an outbreak of disease and we proceeded.”
He said succession tussle arised later that led to the split of Egbira, with one group going to Opanda, Nassarawa Toto, and the other group then left Ugbaka for Girinya, where they found a new settlement. The eloquent chief said it was at Girinya that two brothers, Ohemi Oduniya and Ohetenye, went on a hunting expedition and discovered their present location, which he said was very strategic in those days of tribal wars. During such wars, he said, the people who lived around the Igwu mountains burrowed holes into it, forming caves and veritable hiding places at the time of aggression from external forces.
He explained that the Egbira at Opanda in Nassarawa Toto, Nassarawa State, the ones in Okene and in some parts of Edo State share the same linguistic and cultural affinity, even as there are some dialectal differences. He gave an example of how the Koton Karfe Egbira is spelled differently from the Okene Igbira, insisting that Egbira history and culture still remains one monolithic core, especially linguistically.
The royal father said it is unfortunate that iron smelting is going into extinction because it has been part of the lives of his people for the past 300 years, adding that warfare instruments like spears, arrows and cutlasses were smelted at Koton Karfe in large quantities and it was a source of economic power for the people.
The Ohimegye promised that he would do everything possible to revive iron smelting, which he said is the heritage of the people. “The amount of iron ore deposit here is far more than what is at Ajaokuta. Even the content of our water here is reddish because of iron ore,” the chief said.
He lamented that despite the town being an ancient one, and having played its part in the establishment of Nigeria, the hilly, sleepy town still lacks social amenities.
“There is complete absence of social amenities here. The roads are bad,there is no pipe borne water and yet we are surrounded by water. There is also lack of federal government presence, apart from the Nigeria Prison Service, which is a colonial heritage. We don’t even have a commercil bank here, despite our strategic location,” he decried.
Another thing that is of great concern to the royal father is the fact that his people’s fishing and farming occupation is being endangered by the dredging of the River Niger. “We are blessed with fishing ponds and fertile land but the dredging of the River Niger is destroying our fish ponds and farmlands, thereby taking away the livelihood of most of my people,” he said, urging the government to find ways of revitilising the ponds and compensating the people for their lost farmlands.
Our reporter observed that the ancient town, with sprawling rusted zinc houses, is divided into two by the Abuja-Abaji-Koton Karfe-Lokoja highway. The hilly side, with rising and falling landscape forming the centre of the town while the swampy side is an evergreen grove of bananas and sugarcane.
The Ohimegye said while the mountain side provides a good reserve for wildlife, the swampy area, stretching down to the two rivers, provides fertile soil for cultivation of crops and abundant ponds for fishing.
Koton Karfe is a historical museum of sorts, steep in historical monuments like the grave of the founder of the Igwu kingdom Ohemi Ozi Egye, and the Esi-Koko caves as old as 400 years. The ancient town exudes an awesome ambience.
There are other fascinating sites in and around the town like the Murtala Mohammed bridge, the Igbade cool water spring, which cascades from a height of over 30 metres and flows gracefully down the River Niger.
The Ohimegye’s palace is an edifice that outsizes the entire town but at the same time depicts the imensity and significance of the old kingdom. Inside it too, there are artefacts that will not fail to thrill a visitor. A set of big drums, called tambari, lurks in the corner of the watchtower of the palace and Alhaji Dauda Makaido Madaki, Ondaki Ogbani of Koton Karfe, said the Igwu kingdom type of tambari is unique, adding that in those days when the drums were beaten at night then war was on the verge of breaking out. He however said that nowadays, when the tambari is beaten, it is either on the eve of sallah or to announce the return of the Ohimegye from a journey.
The Ohimegye also said the Igwu kingdom has a cultural festival that is celebrated in December to commemorate the kingdom’s resistance of Fulani invasion. He said the Akuki festival is celebrated every year to show the fighting prowess of the people. “Nobody conquered us. As blacksmiths, it was easy for us to repel their attacks,” he added.
He, however, said that in modern times, Igwu people have co-existed peacefully with Fulani, Hausa, Yoruba, Bassa, Gwari, among others, for the past 300 years.
According to him, the Igwu kingdom extended beyond Abaji, which was run like a vessel by the Igwu chiefs but with recent boundary adjustments, the Koton Karfe area has been reduced.
“Initially Koton Karfe was to be part of the Federal Capital Territory (FCT) when it was created in 1975 but we opted out because we don’t want to lose our heritage,” insisting that even now that the old kingdom is still grappling with development challenges, the Igwu people do not regret that decision because they still have their land intact.
The ruler aid by the time colonialists came, the Igwu kingdom was an already established system that was similar to that of the emirate system in the Hausaland. He said it has been a relatively peaceful kingdom because of the rotational principle operated by their forebears.
“Our forefathers included the principle of rotation in the kingdom. The stool of Ohimegye is rotated within two wards and we have eight ruling houses in Koton Karfe,” adding that there are over 200 communities under the kingdom, being ruled by Ohinoyis (village heads).
He said the place is not only the cradle of Egbira civilization, it also produced pioneer teachers in Northern Nigeria and has produced other prominent sons in different disciplines and careers. He said the late Isa Koto was one of the pioneer teachers in Northern Nigeria who later became an ambassador in the First Republic. He mentioned other illustrous sons of Koton Karfe, who included General Tunde Ogbeha, General Chris Ali, former Chief of Army Staff, former Comptroller Gen. of Prisons, Musa A. Egu, the late Alhaji Usman Angulu Ahmed, who was Minister of Police Affairs in the First Republic, Alhaji Liman Umar, former SSG in the old Kwara State, among so many others. He, however, regretted that since the late Ahmed was made a minister in the First Republic, no Igwu son or daughter has been appointed a minister.
For Muhammadu Shuaibu Tatu, the Ozeremi Ogbani of Igu land, it is regrettable that nobody wants to go into blackmitting again and the age long trade is going into extinction. He said the young consider iron smelting old- fashioned and not a lucrative business to undertake. He however said that the traditional institution is doing all it can to encourage the practice of the age-long profession of the people inorder to preserve the heritage of the Igwu kingdom.

Names of 247 Egbura Towns and Villages in Alphabetical order.
Please note that this is not an exhaustive list but what I have been able to gather so far. Anyone who has an idea of any town or village that has been omitted, repeated or not spelled correctly will do well by drawing our attention to such.
A
Ababa, Abaji (Igabazi) Achabo, Achara, Adabo, Adabode, Adabohi, Adagima (Adajima) Adamogu, Adangere, Adausu, Adimbeku, Adode, Adodu (Adadu), Aduho, Agaga, Agbba, Agbodo, Agenyezi, , Agitata, Ahere, Ahinza, Ahoko, Ahutara, Akabu, Akpaku, Akpasu, Akoro, Akolo, Akpanya, , Akpanga, Akpari, Akpo, Akpogu, Anyazi, Arikazi, Arapo, Aseni, Atako, , Atakpa , Autara, Avuya, Awhouri
B
Bezte, Biroko (Ibiroko), Boboro
C
Chakariku, Chikara
D
Dausu, Dogon-dutse
E
Ebete, Edara, Edeha, Edere, Edegaki , Edekakpo, Edimose, Edudu, Eehaha, Eganuma, , Egbaki, , Egyeha, Ekeleb, Ekpariku, Ekpuruka, Ellenoko, Emani, Enegbachi, Enyezi, Enyise, Enyiusi ,Esikaku, Etagi, Etako, Etegi, , Etoto, Etutu, Ette , Ezono
G
Gamakpara,Ganaja (Iganaza), Gegu-Beki, Gegu_Egba, Girinya (Ogirinya), Gitata
I
idare, Idere, ,Ido, Idu, Iganuma, Igbogo, Igi, Igu (Koton-Karfe), Igwa-Pati, Ihamkpe, Ijiho, Iherenidu, Iherenikwo, Ihyawha, Ikara, Ikumoh, Imozu-ete, Inyori, Iraki, Ireda, , Iregba, Iredeya, Irenodu, Iresenyi, Iresuhugbe, Iribago, Irubozogyi, Itako, Itanahu (Tanahu), Itazenyi, Itu, iyegi, Iyrenokwo, Iziho, , Izono,
J
Jamata

K
kanaworo, Kara, Katubo, kokoto,Kelebe, Kpakpazi, kumarupa, Kuru, kyareku,
M
Manyare, Mozum
N
Nwori, Nyaba, Nyezi
O
Obahu, Oboku, Ochakurede,Oda (Otunchi), Odama,Odama-Iruku, Odenyi, Odu-akpa, Odumose, Ogande, Ogase, Ogate, Ogba, Ogbagidigbo, Ogbangede , Ogbonka, Ogbonzayi, Ogbendu, Ogbere, Ogbongboro, Ogbokunu, Ogu, Ogye (Toto), Ogya, Ohegye, Ohere, Oherehu(Umaisha) Ohimozo, Ohizi,Ohuma, Ohwa, Okaita, Okanga, Okangba, Okase, Okasemiya, Okatakpa, Okatubo, Okenyihu, Okete, Okobi, Okofi, Okokoto, Okuru, Ohege, Okpaka, Okparekye, Okpodo, Okpozogi, Okpwuseki, Okuru, Okusa, Okuwa, Okwa, Okwo, Okya, Okya-Okuku, Okya-Owa, Omatani, Omara, Omoko, Omoku, Onyaba, Onyimowa, Onzo, Opanda, Ordumi,Orehi, Oreza, Oribago, Orobomi,Oromun, Orudu,OSEWU, Osewu-owa, Osoku, Osuku,Otondo, Otudu-uku, Otenise, Owara, Oyanba, Ozahi, , Ozenikukatakpa, Ozi, Ozinaku,Ozireku, Ozono, Ozugbe
P
Papaze, Panda, Pati
R
Rebochi, Ribago, Robomi
S

Sensenyi, Shege, Sheriya, Sofiyo (Shafa Abakpa), Shafa Egbura
T
Tanahu, Tazenyi, Tuturu,
U
Ugwo, Ugbaka, Ugya, Uhono, Uhwa (Angara), Uhyana, Umozu, Urakpami, Utu, Uwah
Z
Zagana, Zainaku,

ebira,egbura and etuno are one and the same language.they are the three major egbira as we know,there is no such egbira as egbira Toto or panda and mozum they are all egbira koto.egbira koto is scattered around 5 state which are know as follow fct abuja,kogi,nasarawa,Benue,Niger state.egbira koto have two prominent kingdom igu and panda kingdom.because of the fearless might and brut and Fulani jihadist name them koto in Hausa it means strong.cause the egbira were not conquered by the Hausa Fulani jihadist.egbura koto is the largest of all egbira but are scattered around.we speak one and the same dialect.to show u how the creation of state separate us from koto karfe local government through adageri u can walk to Toto and take a boat to opanda which is umasha in nasarawa local government we are all know are egbira koto when I go online and see article that there is egbira Toto egbira opanda ebira agatu and mozum the writers are naming them after there town.Toto is know as ogje.koto karfe is know as igu,opanda or umasha is the name.the egbira from ebira land refer to the egbira in koto karfe ,umaisha,Toto and mozum as egbira iresunyi orbmost recently egbira koto on the other hand we the egbira koto refer to them as egbira irehi.egbira wabi rehi in.is just like calling the ebira of egbiraland as follow egbira ihima,ebira eganyi,ebira eika ebira adabi.they are all know as egbira okene.. pls readers be enlightened there is no egbira Toto or egbira mozum or panda or egbira agatu we all egbira koto