this book is specially dedicated to my late mother,...
TRANSCRIPT
1
2
This book is specially dedicated to my Late Mother, Fatimat
Ademi (Oz‟Idu Oz‟Achi); who following her legitimate
marriage to my Late Father, Sani Sarki Avajara (Oz‟Uka,
Oz‟Uhuo); gave birth to me as legitimate first child/son and a
carbon–copy of my biological father.
“Onyiami avoo; kaweimami oz‟ota tide Ez‟Uka”
From the cradle of my life, I was brought up to be God fearing,
courageous and truthful; to seek knowledge by the truth and
stand firmly by the truth as well as the path of truth and justice;
for Allah SWT stands by the just!
May their gentle souls rest in Perfect Peace and May Allah
(SWT) grant them Al–Jannah Firdaus (Amin).
3
Copyright@ Sarki Idris Enesi
Apart from any fair dealing for purpose of private study or
criticism, no portion of this book may be reproduced by any
process whatsoever without the written permission of the
copyright owner.
First published 2017
Sponsored by:
Traequip Ltd
5, Bagudu Waziri Road
Minna, Niger State.
E–mail: [email protected]
4
EBIRA HISTORY AT A GLANCE
(1400 to Date)
Engr. SARKI IDRIS ENESI, B.Eng(Mech); MNSE
(Agidima Ochinyaginyagi Jr.)
MARCH 2017
5
CONTENTS
Acknowledgement ………………………………… i
Preface ……………………………………………... ii
Introduction ………………………………………... 1
Chapter 1: PRE–COLONIAL HISTORY
(1400–1900) …………………………… 5
Chapter 2: BRITISH ADMINISTRATION IN
EBIRALAND (1900 – 1960) …………. 13
Chapter 3: POST–COLONIAL ADMINISTRATION
IN EBIRALAND (1960–1996) ……….. 20
3.1: Ohinoyi Throne (1960–1996) …………. 20
3.2: Socio–Politico–Economic Development
In Ebiraland (1960–1996) ……………. 21
Chapter 4: KOGI STATE POLITY AND
CONTEMPORARY ISSUES ON
EBIRA CHIEFTAINCIES…………….. 24
4.1: Ohinoyi Throne (1996 – 2016) ………. 24
4.2: Atta Dynasty Proposition (2017) ……. 29
4.3: Ohi Stool Abrogation (2017) ………… 30
4.4 Conclusion ……………………………. 32
6
Acknowledgement
My immeasurable gratitude goes to Almighty Allah followed
by Ebira Peoples Human Rights Defence (EPHRD) and its
numerous members nationwide – worldwide for their untiring
efforts to salvage the over one million present Ebira people and
generations yet unborn from enslavement; coming under the
guise of a dream Ebira Kingdom in the 21st Century (under the
Nigerian Presidential System).
The supports and encouragements from each and every member
of my family are hereby appreciated; having chosen to sacrifice
comfort and stand firmly by me in the last twenty (20) years of
the struggle. May Allah (SWT) continue to guard and guide
them in all their endeavours (Amin).
Engr. SARKI IDRIS ENESI
7
Preface
My attention has been drawn to a document titled, “REFORM
OF EBIRA TRADITIONAL INSTITUTION”, dated 1st
February 2017 (Ref: Annexure I). The Author of the “ghost”
resolution 47/135 of 18th December 1992 Articles 2 and 4;
emanating from a “ghost” organization called EBIRA
PEOPLES INSTITUTE OF CULTURE AND SOCIETY
(EPICS) can best be described as an ignoramus, a puppet, a
bootlicker, a sychophant and a stooge; who is out on a servile
mission for his Principal, with a view to enslaving the over one
million present Ebira People and generations
yet unborn; in this 21st Century, under the guise of a dream
Ebira Kingdom. Is it not sheer arrogance for any “Traditional
Leader” to regard himself as a “Traditional Ruler”; using His
Royal Majesty (HRM) instead of His Royal Highness (HRH);
calling himself a Monarch under the Nigerian
Presidential System of Government? What a self-deceit! The
Paramount Stool of Ebiraland, as upheld by the Supreme Court,
28 28
8
after all their tricks and legal gymnastics, is OHINOYI OF
EBIRALAND, as entrenched in Edict No. 3 of 1997, the
Ascension modality which was equally upheld by the Supreme
Court Judgment of 5th June 2015 along with Ado Ibrahim‟s
Appointment Letter Ref: GHLK/KGS/28/AD of 2nd June
1997; sequel to an 18 – year legal tussle. The Author must have
suddenly woken from his deep slumber; not to have known that
the “ghost” resolution and Articles of 1992 have been
overtaken by events.
It is worthy to note that the Author of the said document is with
intent to mislead Kogi State Government over a case in which
the Government was the Defendant and others co-joined in the
Suit that went from High Court through Appeal Court up to the
Supreme Court (SC:99/2009 refers). The said document is a
grandiose design to mislead the young Kogi State Governor
into an action that is tantamount to upturning the Supreme
Court Judgement of 5th
June 2015; which could culminate into
civil disorder in Ebiraland, the home of the incumbent
Governor and even a state of Emergency in Kogi State
which could easily be cashed–in on by his political
detractors to forestall Ebira Unity and ultimately his chance of
second tenure. God forbid! It may also interest the Author
and the general public to note that the “Obobanyi Stool” in the
very Palace, the address of the said document, has been rotated
9
between descendants of Atta and Ava Sub–Clans for centuries
and has passed through several houses in Emani Clan before
the present location in line with Ebira Custom and tradition;
which is totally at variance with the suggested Hereditary
Hypothesis or Dynastic Concept in the document under
reference. Were the stool kept in the very first occupant‟s house
and passed from father to son, only God knows if the
incumbent would be an Obobanyi at all! What a Machiavellian
approach to dynastise Ebiraland!! A ploy to conquer Ebiraland
by deceitful methods and influence of government
machineries!!! Hence the need to put Ebira History straight for
posterity, historic truth and the records.
Engr. SARKI IDRIS ENESI
10
Introduction
History is simply defined as the study of past events; the
present being a mirror reflection of the past while the same
present leads us further into the future. The socio–politico–
economic development of a people and their environment
depends solely on their leaders. It is no gainsaying that the
history of a people is dependent on the history of their Leaders
and Leadership methods.
The perspective of this study of Ebira history includes research
into the origin; migration(s); causes of migration(s);
migrational routes; wars and the chronology of major historicial
events with correct dating. A systematic scientific study of
Ebira oral traditions based on Archeological, Archival,
Anthropological and Ethnological findings has clearly revealed
the history in its proper perspective. Having noticed that dates
of past works of historicans were full of guesses, the Growth
Equation y=Ae˄t
+ B had to be derived and solved to determine
the value of time, t = 487 as at 1991; thereby solving the
chronological problems of dating. Ebira history is therefore
best studied devoid of sentiments under the following regimes:
Pre–Colonial Period (1400–1900); Colonial Period (1900–
11
1960); Post–Colonial Period (1960–1996) and Contemporary
Issues (1996 to Date) with special reference to Kogi State
Polity and Ebira Chieftaincies.
Ebiraland was never conquered by any invasion; not even the
Benin Expansionist Wars of the 16th
–17th
Centuries nor the
Yoruba Wars of the 17th
–18th
Centuries. And the Nupe/Fulani
Jihad of the 18th
–19th
Centuries failed to conquer Ebira Opete
as stated in the extract below (Ref: Michael Mason‟s
Foundation of Bida Kingdom pgs 76–77) viz:–
This is the popular „Ireku Anajinomoh‟ in Ebira oral traditions
where Onukoko‟s encomium, “Onukoko Ajaku Jarapa,
Ajinomoh Anebira Kerekere” features most prominently
amongst other notable warriors like Otase, Achegidi Okino,
Aje, Anyogo and others like Adanuju (An‟Upopuvete) living at
Anyoke in the neigbourhood of Onukoko (Oz‟Uka), the overall
“A notable exception to the list of Bida conquest was the
Igbirra of Okene. While the trading towns of their fellow
Igbirras to the North had fallen to Bida and Nassarawa
and their inhabitants taken as slaves, the Igbirras of Okene
area largely resisted conquest. Their salvation was in part
due to the range of small steep – sided and stony hills in
which they had made their homes. Here they conducted a
defence so successful that they became virtually
immovable by the otherwise irresistible forces of Bida.
Although a number of attempts were made to penetrate
their defences and capture their defences, these people on
the whole managed to maintain their independence to a
remarkable degree throughout the whole century”.
12
Warlord. Hence the sovereignty of Ebiraland was maintained
all through until the coming of the British Colonialists (1902 –
1903); who had to even use sophisticated firearms and bombs
before they could subdue the Ebira Warriors at Okehi Hills.
What a legacy for the generation of idiots who do not know that
places all over the world where Ruling Houses exist are places
conquered by foreign invasions whereby the conquered natives
become subjects of their conquerors! And today people
suggesting such for Ebira people; a people of unique history in
Nigeria as met by the British, are indirectly agitating for
enslavement of a hitherto free–born people of royal descent. All
Ebira native Clans are Royal or Ruling Clans. Hence our
Republican nature as evidenced by the history below (Ref: figs.
1 and 2); Ebira Area Traditional Council being a
Representative Council for all native and settler Clans in
Ebiraland which was never a Kingdom nor an Emirate but
classified as a Northern Nigerian Chiefdom. Why dream of an
Ebira Kingdom in the 21st Century under the Republic of Nigeria
with a Presidential System of Government? Today, the so–called
“Traditional Rulers” are merely “Traditional Leaders” with no
constitutional powers and can only advise government when
called upon to do so.
13
In Ebiraland, „Otaru‟ Stools are Traditional Clan Stools
without domains while „Ohinoyi‟ and „Ohi‟ Stools are
Statutory Stools with domains. Any attempt to re–write Ebira
History with forged domains for Clan Chiefs will always meet
with stiff resistances. For the sake of clarity, in Ebiraland we
have Asema Upopuvete of Adavi, Asema Uka of Adavi,
Asema Aniku of Adavi on the same traditional pedestals with
Obobanyi Emani of Ihima, Obobanyi Ohueta of Ihima and
Obobanyi Ohionwa of Ihima; depicting them clearly as
respective Clan Chiefs in their respective districts because no
single Clan Chief has authoritative control of the district though
seniority is respected. And in some cases there are
understandings between two or more clans to rotate one stool
such as the Adeika Stool in Eika, Ohindase Stool in Okengwe
and Adogu Stool in Eganyi for obvious reasons. These should
not be misconstrued as domains! Please find below EBIRA
HISTORY AT A GLANCE (1400 to Date); for the sake of
historic truth, posterity and the records.
14
CHAPTER ONE
1. PRE–COLONIAL HISTORY (1400-1900)
ANEGBURA (as answered by Egbura Igu, Egbura Panda,
Egbura Oje and Egbura Mozum) and its synonym
ANEBIRA (as answered by Ebira Opete and Etuno) are
corrupted pronunciations of ANEBURAK which means
“People from Burak”; Burak being a range of hills situated
in the Upper Gongola Region of the old Apa Kingdom
of the Jukuns whose first five settlements were Pindiga, Panda,
Gwona, Biyriri, and Kona; Biyriri (now Biliri) being the first
capital which was later moved to Bepi (nicknamed Kwararafa
by the Hausas) as a result of the combined Islamic Invasions
from Ngazargamu in Borno via Panda (1380-90) and from
Hausaland via Pindiga (1385-95). Because of the difficult
terrains of the Upper Gongola the Iukuns were, prior to these
combined Invasions, rather impenetrable; shrouded with fetish
rituals. They terrorised Hausaland and Borno which had just
separated from the Kanem-Borno Empire following the Bulala
Invasion of 1380. The Jukuns of Apa Kingdom were therefore
regarded as Pagans and had to be subdued by combined Islamic
Invasions. It was sequel to these 14th Century Invasions of Apa
Kingdom that Abutu Eje led the migration out of Burak Hills c.
1400; sojourned in Puje till c. 1460 and had to migrate with his
15
loyalists to Agatu c. 1460-62 as a result of “AKU UKA”
chieftaincy tussle between him and his half-brother,
Agbu Kenjo; who was favoured by the King Makers because he
was born by a Jukun mother into the Royal House while Abutu
Eje was born by an Idoma mother into the Royal House. Hence
Agbu Kenjo was regarded as pure Jukun while Abutu Eje
who was discriminated against because of the Idoma mother, in
protest, left Puje (now Wukari) to Agatu (an Idoma Settlement
of his maternal kinsmen in the neighbourhood of other kiths
and kins at Ogam, Obangede, Oshigbudu and Umogidi) in
today‟s Benue State. In the then Benue Region of the 15th
Century, Burak emigrants became an identifiable entity as
ANEBURAK (“People from Burak”) but on historical records
as Egbura or Egbira or Igbirra; the name with which they were
called at Adu sequel to the c. 1462 migration from Agatu after
the Awuru Battle at Agatu where Abutu Eje, the Leader, was
killed by the Jukun warriors despatched by Agbu Kenjo on
ascension to the AKU UKA throne. The migration to Adu (later
renamed Idaa‟ but now called Idah) was led by Abutu Eje‟s
daughter, Ebele Ejaunu (now pronounced as Ebelejonu) who
actually founded the Ata Dynasty; a woman who took the title
“Ata” which means “Father” in Jukun in realization of her role
as a Royal Father. She also renamed Adu as Idaa‟ because it
was then a settlement on a cliff as the name connotes;
following the Chieftaincy/Adu settlement‟s ownership tussles
16
17
18
that ended in the oracle choosing Ebele Ejaunu, the wife of
Omeppa, the Ochi Adu; rejecting both the Ochi Adu of the
Okpoto and the Asiwaju of the Yoruba (Emigrants from Ado–
Ekiti). The dispute over the names “Adu” and “Ado” had to be
settled with the new name Idaa‟ (today pronounced as “Idah”).
Ebele Ejaunu died childless and the oracle chose her
successor, Agenepuje (her brother born during the sojourn at
Puje as name connotes) but today pronounced as Agenapoje.
Agenepuje in the year 1516 (during the reign of Oba Esigie)
wanted to expand the Kingdom; sent warriors across the River
Niger via Agenebode and went as far as the gates of Benin
City before they were driven back. Agenepuje was succeeded
by his son Idoko; who in his bid to unite the three ethnic
groups then co-inhabiting Idaa‟ married three wives; one from
each group-Iye (Yoruba), Agye (Okpoto) and Upai (Igbirra).
Using the then Consanguinity Theorem:-
a. Idoko (Igbirra) + Upai (Igbirra) Itaazi Attanuje
(Igbirra–igbirra)
b. Idoko (Igbirra) + Agye (Okpoto) Ohimi Ozi Agye
(Igbirra–Okpoto)
c. Idoko (Igbirra) + Iye (Yoruba) Ayegba Om‟Idoko
(Igara)
Ayegba as the eldest son succeeded Idoko as the 4th Ata;
popularly called Om‟Idoko. His tyrannical posture made the
married son
married son
married son
19
three half-brothers to part ways c. 1550; sharing the Royal
Costumes. Ayegba took the title Ata and the stool; Ohimi
took the „Agidibo Ohiku’ while Itaazi Attanuje took the
„Irapa Ekuuba’ (the Royal Masquerade). What a peaceful
parting of ways, from Idaa‟ Royal House and a symbol of
sovereignty too!
It is worthy of mention that Ohimi (a fisherman) and his party
went upstream the River Niger to Igu Ugbaka and settled and
they became known as Egbura Igu while Itaazi Attanuje
(a farmer and hunter) and his party crossed the Niger up to
Opete Hill and they became known as Ebira Opete ; Igugu
(shortened as Igu) means „seat‟ in Okpoto dialect of Idoma,
while Opete in archaic Ebira means „original‟, „seat‟ and even
„mystics‟ depending on the way it is used. Ohimi, after settling
down, at Igu wanted to take the title, „Ata‟ which Akumabi, the
Successor of Ayegba, opposed strongly and even waged war
against Igu which made him to take the title „Ohimi Agye‟
(now referred to as Ohimege). When Ohimi died, succession
tussle led to the disintegration of Igu and a group led by
Inyanka founded Umaisha where her son, Negedu, became the
1st Ohimege Panda while the faction left in Igu took the title
Ohimege Igu which is now rotated between two ruling blocks
(made up of descendants of Odaki and Ukwo). The Fulani jihad
20
led by Makama Dogo from Nassarawa c. 1845 brought further
disintegration and the founding of Ohimege Oje Stool at Toto
while those taken as slaves to Nassarawa came under
Nassarawa Suzerainty. The group which crossed from Umaisha
to the Eastern Bank of the Benue River became known as
Egbura Mozum (in today‟s Bassa LGA) Kogi State; leading to
the Ohiogba Mozum stool.
To avert disintegration and its adverse consequences, Itaazi
Attanuje and his descendants concentrated more in the defence
of their frontiers against foreign invasions; with special
military tactics of hill–top dwelling and use of specially
poisoned arrows; keeping chieftaincies in abeyance till c. 1590
when the population had grown to an appreciable size; whence
Itaazi Attanuje, feeling satisfied with the multitude of his
descendants, remarked thus: “Ezi yio, Otauuru”; from which he
derived the title “Otaru”. He ordered hunting expeditions
sequel to which he collected six (6) buffalo tails, “Omu Eya”;
thereafter decided and installed each of the five (5) sons,
namely:- Adaviriku (Ehinkoto), Uga, Obaji, Ododo and
Ono‟otu (Ihima) as “Otaru”; directing that each should rule
his descendants independently and that each be saluted
“taaru”. Hence the establishment of the “Otaru”
22
21
Chieftaincy system in Ebiraland; a total departure from the
system left behind in Idaa‟ and the chieftaincy system in
Igu. And in appreciation of the bravery of Odoh, the third
son of Uga, who went to „Etuno‟ as a shepherd and later
conquered the natives, Aniva and Anafua, Odoh was invited
from Etuno and was also crowned as “Otaru” and was directed
to rule the conquered territory as Otaru. Hence the
establishment of the “Otaru” stool in Etuno (today‟s Igarra);
“Igarra” which means “co-inhabitation”; following
migrations of other Ebira Clans into the area for greener
pastures; hence the stool is only rotated amongst the direct
descendants of Ezu comprising Eshini Agada, Eshini Ogu,
Eshini Avaka, Anda Ede and Anda Iba for obvious reasons.
Therefore it was this “Otaru” Chieftaincy system that was in use
in Ebiraland as traditional Government (for over 300 years) before
the coming of the British who in their desperate bid to establish
Central Administration had to set aside these Clan Chiefs, the
“Otarus” and installed a District Head instead; later upgraded to
3rd Class Chief etc. But just before the coming of the British
colonialists to Ebiraland towards the 3rd quarter of the 19th
Century, coinciding with the reign of Attah Amocheje, there was
an outbreak of small–pox epidemics “Oga Atta” in Idaa‟
which resulted into the death of many of Ada‟ai Omenesa‟s
22
maternal kinsmen in Attah‟s Palace. The said Omenesa, the
Son of Ada‟ai Otada of Iriku Sub–clan of Ezi Onoko Clan of
Eganyi, was born by an Idaa‟ “Princess”, one of the wives of
Otada popularly referred to as “Anigara” just like “Anokunchi”
his other wife. The said “Anigara” was the daughter of
“Awuru Akiko”, the brother of Ocheje Onokpa who belonged to
the “Akumabi Ruling Lineage” regarded as “Aju–Akumabi”
or “Aju Aku” (shortened as Ajaku). Therefore, the said
Omenesa was simply a maternal grandson of Akumabi
Ruling Lineage of Ata‟Idah; hence the pet–name, “Aji”, given
to him by his maternal kinsmen in Idaa‟ Palace; which simply
means “Azi” in Ebira but popularly known as Omenesa alias
“Ajigara” back home at Eganyi. During a visit to his maternal
kinsmen at the said period of small–pox epidemics, he
sympathised with them and as a then elderly Herbalist, he
proffered solution that led to the total eradication of the
epidemics and as a form of appreciation, the Royal Palace
decided to honour him with a Royal Gift, “Irapa Ibagi”
containing masquerade costumes, “Eku Ibagi”.
During the Palace Ceremony Elder Omenesa was introduced as: –
“Ata‟ai Aji va‟aji Awuru Akiko, Ajaku Onokpa …. Ango”
in „Igara‟ , the Palace language which was widely spoken then;
as differentiated from „Igala‟, the lingua franca, generally
23
spoken by the subjects and others. „Igara‟ is an archaic form of
modern Ebira which has to be decoded in order to know its
original meaning. Hence the above expression translates to: –
“Ada‟ai Ajigara va‟azi Awuru Akiko inohuoje Ohinoyi
Onopa …. Ango”
which means: –
“Elder Ajigara is a grandson of Awuru Akiko in the Royal
House of Onopa ……. Ango”.
“Ata‟ai” (Igara) is equivalent to “Attai” (Igala) or “Ada‟ai”
(Ebira) which means “Elder” while „Ango‟ in Jukun means
Grandson; used here as a Palace applause to mean “Oh!
Grandson” and today the Ebiras have so corrupted the said
encomium and has reconfigured it as a cognomen, “Atta
Ajivajawuru Akiko, Ajaku Enepago”; thereby distorting the
original meaning and it is now being used to blindfold or
intimidate the younger generation of today. What a mere
introduction then! And “Atta” is now falsely claimed as
Paramount Title in Ebiraland? What a ploy by a glaringly non–
relation of Awuru Akiko and/or Onokpa!
24
CHAPTER TWO
2. BRITISH ADMINISTRATION IN EBIRALAND (1900–60):
In strict compliance with directives of the founding Father and
Ancestor of Ebiraland, the Otaru Chieftaincy was en force
which resulted into five independent Clan Groupings and
Eganyi. The coming of the British Colonialists met this
scenario with the following population statistics: –
Ref.: “Notes on the Sarauta of Igbirra District and its
Administration”:– Okengwe 32, 000
Ihima 14, 000
Ika (Eika) 17, 000
Odabe (Adavi) 27, 000
Notes: (i) Okehi (quite small and insignificant; hence it became merged
with Eika)
(ii) Eganyi being treated as a separate community not connected
with the other aforementioned Igbirra groups with population
of 10, 000 people.
The British Colonialists came into Ebiraland in form of military
raids first led by Major Marsh (1902) and finally by Col. Beddoes
(1903); using sophisticated firearms; including the bombing of
Okehi Hills to suppress the stiff resistances from Ebira Warriors. The
Paramount Stool then referred to as “Chief of Igbirra Tribe” was
established by “Warrant” during the colonial era through the
following process viz: –
18
25
Date Events Remarks
1903–1909 Appointments of Ward Agents
namely Owuda Adidi (Obangede);
Ozigizigi Opo (Obehira/Okene);
Audu Osuwa (Adavi); Opata (Ihima)
and Atta Omadivi (Okene) who were
autonomous members of a Judicial
Council headed by Ohindase
Avogude (Chairman).
The position of Chairman
Judicial Council earned
Ohindase Avogude – the
encomium “Ohindase The
Great”; Ohindase Avogude
being Ozi Omavi.
1909–1911 Ohindase Avogude died and Atta
Omadivi was made Acting Chairman
of the Judicial Council while Agidi
Ukako was appointed as a member.
Atta Omadivi and Agidi
Ukako being Ezi Ogu.
1911–1913 Adano Arudi (Ozi Omoye) was
installed as Ohindase and Atta
Omadivi had to relinquish his Acting
Chairmanship position to Ohindase
Adano Arudi; position held till 1913
when he was removed as Chairman
Judicial Council sequel to which Atta
Omadivi was re–appointed but as
Nominal District Head.
The Leadership tussle between
Ogu and Omoye Clans
stemmed up from this period
which finally culminated into
the politico–cultural
dimensions of today.
1913–1917 Atta Omadivi was Nominal District
Head until his death in 1917; the
position erroneously called
Paramount Ruler by some for
egocentric reasons
The question of Substantive
District Head was still in
abeyance as at 1915 as there
was no Treasury until 1917
when Igbirra District was
created.
26
1917–1923 With the creation of Igbirra District
the Substantive District Head
position was thrown open for contest
and Ohindase Arudi Adano was
again appointed by the people but in
November, 1917 he was again
removed on account of alleged tax
misappropriation. In the next contest,
Ozigizigi Opo of Obehira was
recommended but later dropped in
favour of Ibrahim(1)
Chogudo
Onoruoiza who was a maternal
grandson of Atta Omadivi; a former
tax agent and interpreter on the
strength of his personal character (2)
On 23rd January, 1918
Ibrahim Onoruoiza was
appointed as the First District
Head; backed up by
government to suppress all
uprisings against his
appointment.
And following his dynamic
performances he was
promoted to 3rd
Class Chief in
1923 and given appointment
as “Chief of Igbirra Tribe” (3)
but attempted to use “Atta” as
his title which Ezi Ogu
refused; leading to his
movement from Okene Eba.
Foot Notes:
1. The District Head, Ibrahima has no hereditary claim to be Paramount
Chief of Igbirra Tribe. His grandfather, Omadibi conducted negotiation at
Okene with the Military Patrol …….. (Ref: Para 1, Notes on Sarauta of
Igbirra District).
2. I have found him in great use in dealing with the Igbirra who trust him
and he has to my knowledge refused bribes and has been instrumental to
bringing extortion and other intrigues to light. (Ref: Capt. Byng Hall
Intelligence Report 1917)
3. In Igbirra Division, the “Chief of Igbirra” is Sole N. A. He is not a
Traditional Chief; being the first to be appointed; until 1917 the area
was ruled by five independent Clan Heads. (Ref: Lord Hailey‟s Native
Administration in British African Territories Part III 1920).
27
As Chief–in–Council of Igbirra Native Authority (INA) then
under the Clifford Constitution’s two–tier government, by the
end of 1922 the Construction of Okene – Lokoja and Okene –
Ajaokuta roads were completed by the Native Authority;
thereby opening the area for development; which actually
enhanced the promotion of Ibrahim Onoruoiza from District
Head to 3rd Class Chief and he became the First Paramount
Ruler titled “Chief of Igbirra Tribe” amidst protests from Ebira
people because of his tyrannical posture and style of tax
collection. The period 1922–26 witnessed a lot of crises;
resulting in the Arnett Commission of 1924, Court cases and he
was even fined. All these notwithstanding, he was again
promoted to 2nd Class Chief in 1926. He performed the
1929/30 Hajj; sequel to which he built the Okene Central
Mosque while his 1930/31 visit to London resulted in bank
account he opened in the name of Igbirra Native Authority
(though he was the Sole Signatory). And in 1934 the
Construction of Okene Water Works started (though it was by
Direct Labour) alongside the provision of Okene Cemetary
which were completed and commissioned in 1937. And the
period 1939/40 witnessed the Judicial Commission to resolve
Human Rights Abuses such as “snatching and raping of
peoples‟ wives; pregnant women inclusive”.
28
In 1946, the Richard Constitution came into being and the 1947
Judicial Reform brought in the Chief–and–Council System
with chiefs‟ powers drastically reduced wherein Alhaji Ibrahim
Atta found himself out–witted on many issues; including
continued gross Human Rights violations and taxation of
women (the taxes which were allegedly diverted for personal
use) with attendant oppression of Ebira masses in all
ramifications which made him fall out completely with the
Ebiras under the aegis of Igbirra Tribal Union (ITU) and this
culminated in the 1951 Revolution (Ref: West African Pilot,
18th September, 1951) which was followed by 1952 elections
during which the ITU swept the polls in the local election under
the Macpherson Constitution. But the “Chief of Igbirra” did
not take into cognisance all these constitutional changes and
continued ruling as Sole Native Authority; hence he finally
fell out with the British Government under the Lyttleton
Constitution of 1954. He was advised to resign by Sir Bryan
Sharwood–Smith because his conduct in council was inimical
to the Governor of Northern Region of Nigeria; particularly
with several allegations proved against him by the ITU. Alhaji
Ibrahim Onoruoiza Atta had to abdicate the Throne of “Chief
of Igbirra Tribe” in 1954 and was officially exiled in 1956. And
on 1st June 1956, Muhammed Sanni Omolori was appointed, by
Ebira People, to occupy the vacant stool of “Chief of Igbirra
Tribe”; as gazzetted vide Northern Region of Nigeria Notice 379,
14
29
Gazzette No. 27 Vol. 5 of 14th June, 1956 pg 211. And by the
end of the same year 1956, the Ebiras vide a Referendum
changed the Title to “Ohinoyi of Igbirra” from “Chief of
Igbirra” which was gazzetted in 1963; carried over to Kwara
State where in 1972 Alhaji Muhammadu Sani Omolori was
promoted to First Class Chief as “Ohinoyi of Ebiraland” and
Vice Chairman – Kwara State Council of Chiefs.
In summary, the period (1917 – 1956) is best described as the
Dawn of Western Civilization and Education in Ebiraland,
under the leadership of the “Chief of Igbirra”, HRH Alhaji
Ibrahim Onoruoiza Atta; the Oligarchical class being the major
beneficiaries of the economy. Initially they formed a non–
political organisation, Igbirra Progressive Union (IPU) which
later became a political group and their excesses had to be
check–mated by the formation of Igbirra Tribal Union (ITU)
which also started as a non–political organsiation that later
became a very strong political group; both IPU and ITU being
factions of the Northern Peoples Congress (NPC) back home in
Ebiraland. The socio–economic achievements during the said
period have been highlighted earlier; occasioned by gross
Human Rights Violations which the first Ebira Human Rights
Activists like Adamu Arimo (Ozi Ure) of Umenesi – Ihima;
David Enewo of Ihima and Joseph Aliu of Eika (both based in
Burutu had to appear before the Arnett Commission of Inquiry
30
against Ibrahim Onoruoiza in 1924 which culminated in the
latter being fined in court; followed by 1939 Judicial
Commission and finally 1951 Revolution which culminated in
Ibrahim Atta abdicating the Stool of “Chief of Igbirra Tribe” in
1954 and he was finally exiled in 1956; followed by
Muhammed Sani Omolori‟s ascension to the throne, also as
“Chief of Igbirra Tribe” on 1st June 1956; later “Ohinoyi of
Igbirra” which ushered Ebiraland as part of Kabba Province of
Northern Region of Nigeria at Independence on 1st October
1960. Hence the Post–Colonial Administration in Ebiraland
(1960–1996) was all within the reign of HRH Alhaji
Muhammed Sani Omolori, the Ohinoyi of Ebiraland.
31
CHAPTER THREE
3. POST–COLONIAL ADMINISTRATION IN
EBIRALAND (1960–1996)
3.1 Ohinoyi Throne (1960–1996): The circumstances leading
to the establishment of the Stool known today as “OHINOYI
OF EBIRALAND”; have been summarized earlier; a Stool
created by Warrant as “Chief of Igbirra Tribe” with the first
Occupant of the Stool, Alhaji Ibrahim Onoruoiza Atta (1923–
54); officially exiled vide Northern Region of Nigeria Gazzette
No. 21 Vol. 5 of 10th May 1954 – Supplement B NRLN 108 of
1956 Removal Ordinance CAP 68. And on 1st June 1956,
Mallam Mohammed Sanni Omolori ascended the Throne as
“Ohinoyi” (Ref. 1956 Provincial Annual Report): –
And Ref: Northern Region of Nigeria Notice 379 Gazzette No.
27 Vol.5 of 14th June 1956 Pg 211 states inter alia:–
“…... In Igbirra Division on 1st June 1956, Mallam Mamman
Sanni Omolori ascended, amidst almost universal acclamation
to the Chieftaincy of Igbirra with the title Ohinoyi, 23 months
after ….Although the institution of Central Chieftaincy is
British Innovation, the concept appeals strongly to the people
of Igbirra ..”
“….. It is notified for the general information that His
Excellency the Governor of Northern Region has been pleased
to recognise MUHAMMED SANI OMOLORI as Chief of
Igbirra Tribe with effect from 1st June 1956 and to grade him
as a Head (Paramount) Chief of the Second Class…..”
32
3.2 Socio–Politico–Economic Development in Ebiraland
(1956–1996): The period 1917–1956 could otherwise be
described as foundation of socio–politico–economic
development in Ebiraland; a period when only the previledged
few were lording it over the masses; culminating in the 1951
Revolution organized by the ITU for total emancipation –
socially, politically and economically. The period 1956 – 1996
was a period of free enterprise promotion; ushering in the
modern Ebira status so much so that Okene is now being
tagged “London” of Kogi State (as described by Late Prince
Audu, the Governor of Kogi State in his hey days). The
astronomical rise in the socio–economic development of
Ebiraland cannot be overemphasized; the hitherto mud
buildings with thatched roofs have been replaced with modern
architectural buildings; schools and colleges (including tertiary
institutions) abound in the nooks and crannies of Ebiraland
with Industrial establishments such as Itakpe Iron Ore Mining
Company Ltd and Ajaokuta Steel Company Ltd; established
during the said period of the reign of HRH Alhaji Mohammadu
Sani Omolori, the Ohinonyi of Ebiraland (1956–1996); a reign
that spanned from Colonial Era through Independence, First
Republic followed by long Military Rule to the Second
Republic.
33
Yet the Author of the document under reference and his
Principal have regarded his reign of 40 years and 40 days as a
period of Regency; a period during which he was promoted to
1st Class Status and he was even the Vice Chairman Kwara
State Council of Chiefs in 1972. And on creation of Kogi State,
the said “Ohinoyi of Ebiraland” became the Vice– President at
the State Council of Chiefs till his death on 10th July 1996.
Alas! On 19th July, 1996, (barely nine (9) days after his death)
a letter emanated from an EDE ATTAH FAMILY, OZI OGU
CLAN claiming to be the Royal family of Ebiraland; presenting
“PRINCE DR. ADO IBRAHIM AS A CANDIDATE FOR
THE VACANT STOOL OF THE ATTA OF EBIRALAND”
which became a subject of litigation for 18 years and was
finally judged on 5th June 2015 at the Supreme Court; Suit No.
SC 99/2009; NWLR Part 1489, Ibrahim Vs Lawal, published
on Monday 14th December, 2015 hereby refers; a judgement
which merely upheld Ado Ibrahim‟s Appointment Letter as
“OHINOYI OF EBIRALAND” alongside Edict No. 3 of 1997
as the Ascension Modality. And to the Plaintiffs/Respondents
at the Supreme Court it was a matter of “let the sleeping dog
lie” in the interest of Peace of Ebiraland; having earlier won at
both High and Appeal Courts with the judgements suddenly
upturned at the Supreme Court! Ever since 5th June 2015, they
have maintained absolute calm and have since taken it as God‟s
wish; having later realised how the game was played and with
12
34
the recent cases of corrupt practices uncovered at the said
Supreme Court; leading to suspension of so many Judges of the
Supreme Court. It is gladding to note that Engr. Sarki Idris, the
Author of this Book is the 5th Plaintiff/Respondent in the said
Suit (Ref: Annexure II).
35
CHAPTER FOUR
4. KOGI STATE POLITY AND CONTEMPORARY
ISSUES ON EBIRA CHIEFTAINCIES
4.1 Ohinoyi Throne (1996 – 2016): Kogi State was created on
27th
August 1991 with the special assistance of Ebira sons, Gen.
Salihu Ibrahim (then Chief of Army Staff), Aliyu Atta (then
Inspector General of Police) and Alh. Abdulrahman Okene
(then Minister of Internal Affaris) who were all members of a
14–Member Armed Forces Ruling Council (AFRC) controlling
the affairs of the Federal Republic of Nigeria under the Military
President, General Ibrahim Badamasi Babangida. Thus the
long existing agitation for Kogi State was realised; a mere
reincarnation of the defunct Kabba Province of Northern
Nigeria which became merged with the old Ilorin Province on
27th May 1967 first as West Central State; a name which the
Ebiras and Igalas instantly kicked against and the State was
renamed Kwara State with Ilorin as Capital. Though the Ebira
soft–pedaled on the siting of the capital at Ilorin, the Igalas
agitated that it was too far for them and started clamouring for
the then Igala Division to be excised and merged with the
Idomas and Tivs to form Benue State which was carved out of
36
the old Benue–Plateau State in 1976. Sequel to this, the
agitation for Kogi State was championed by the Ebiras while
the Okuns clamoured for a merger with their neigbouring Ekiti
people of Yorubaland who they consider historically as their
kiths and kins. But the agitation of the Ebiras was just to carve
out the old Kabba Province as a full–fledged State from Kwara
State; comprising the defunct Igala Division, Igbirra Division,
Kabba Division and Kwara Division (which became Kogi
Division) with the birth of Kwara State in 1967); a dream
which was finally realised in 1991 as aforementioned. It may
not be out of place to mention that the Author, Engr. Sarki Idris
Enesi was the Secretary of the Borno Chapter of Kogi State
Movement under the able Chairmanship of Alh. Salami (an
Okun man who was then a reknown Petroleum Marketer in
Maiduguri) with whom the Author used to attend the Ikoyi
Headquarters meetings at 2, Bedwell St. Ikoyi – Lagos. The
Igalas were then clamouring for their dream Okura State which
up till date has not seen the light of the day. On a particular
occasion Col. Ahmadu Ali (rtd) and his loyalists attended but
claimed they were mere observers. What an irony! But today
Kogi State has been hijacked by the Igalas and yet still strongly
agitating for Okura State while at the same time marginalising
37
the Ebiras with the assistance of the Okuns. It is sad to mention
that the First Executive Governor of Kogi State was conceded
by the Ebiras to Late Prince Abubakar Audu on a platter of
gold and yet he began the marginalisation of the Ebiras in Kogi
Polity; an agenda of the Igala Project with full support of some
Ebira sons because of their dream Ebira Kingdom in the 21st
Century under the Presidential System of Nigeria. What a
shame!
No sooner was Kogi State created than a Memo Ref:
CH/PAI/SOT/415/91 dated 16th November 1991 emanated
from Alh. Ado Ibrahim; addressed to the Military
Administrator with a view to re–writing Ebira History; strongly
backed up with his so–called Ebira Cultural Union (ECU) with
the Headquarters in his today‟s Azad Palace (then Solomon
Lodge). There he was holding regular meetings with the Clan
Chiefs who were made to see themselves as being relegated to
the background by the then Ohinoyi of Ebiraland; thereby
bought them over and were dissuaded from attending Ebira
Area Traditional Council meetings. It was then that the so–
called Resolution 47/135 of 18th December 1992 of today‟s
“ghost” EPICS of the defunct ECU was made. At the same
period a lot of money was doled out to performing Ebira
38
Masquerades (both day and night masquerades); causing
mayhem here and there just to erode the powers of the then
Ohinoyi of Ebiraland (regarded by Ado and Cohorts as a
Regent); using successive Military Administrators and
subterfuge to achieve mischiefs in the land. And in his
Machiavellian style he bought the Ebira Area Traditional
Council members to rubber–stamp his selection as Atta III of
Ebiraland; a recommendation which was turned down at the
State Council of Chiefs meeting of 15th May, 1997 and in its
stead recommended him for “Ohinoyi of Ebiraland”, the vacant
stool! He pressurized for a change of Title vide Ebira Area
Traditional Council memo Ref: ETC/CHI/S.54/VOL.I/55 of
23rd June 1997 (barely 21 days of his appointment as “Ohinoyi
of Ebiraland”) but deliberation on this memo had to be deferred
till 1998 in view of the Court Case HC/6/98 challenging his
appointment as “Ohinoyi of Ebiraland” instead of “Atta of
Ebiraland”, a non–existent stool he wanted; a case judged in
favour of the Plaintiffs at Anyigba High Court (3rd April 2006)
and Abuja Appeal Court (12th January 2009) but upturned at
Supreme Court in favour of Ado Ibrahim just to allow peace
reign in Ebiraland; after all the legal gymnastics and tricks;
allegedly backed up with foreign exchange. The Supreme Court
39
Judgement of 5th June 2015 tactically avoided going into the
merit of the Case and therefore on technical ground of “statute
barred” action merely upheld the appointment of Alh. Dr. Ado
Ibrahim as Ohinoyi of Ebiraland alongside the Succession
Modality Edict 3 of 6th May 1997; a case which Kogi State
Chief Executive (Military Administrator) was the 1st
Defendant while the State Attorney General was the 2nd
Defendant with others co–joining them; a case which spanned
18 years through High Court, Appeal Court and Supreme
Court. But today Ado Ibrahim is hiding under the guise of the
“ghost” EPICS to sponsor the Atta Dynasty proposition! Is it
sheer coincidence that the Palace of the Successor of the 1st
Appellant in the said Case (SC:99/2009) is the Address of the
“ghost” EPICS (Ebira Peoples Institute of Culture and
Society)? See Annexure I of this book a document dated 1st
February 2017; most probably with intent to mislead
government. Is it because Ado Ibrahim is related to the
incumbent Kogi State Governor that he want to use him to foist
on us an Atta Dynasty? The proponents of Atta Dynasty can
now see its in–compatibility with Ebira People in view of the
foregoing Ebira history vis–a–vis the following extracts from
Archival records.
40
4.2 Atta Dynasty Proposition (2017): Archival records have
this to say [Ref: Notes on the “Sarauta” (Chieftaincy) of Igbirra
District and its Administrations]: –
According to the District Head, Ibrahima, in 1922, Omadivi
Abonika was Atta XVI, Ibrahim Onoruoiza was Atta XVII and
today Ado Ibrahim is Atta III living side–by–side with
Mohammed Otaru, Atta II while Omadivi is now being tagged
as Atta I and Ibrahim Onoruoiza Atta II. Who is fooling who
now? Whither the Atta Dynasty? And again in 1923, sequel to
“……The District Head, Ibrahima, has no hereditary claim to be
Paramount Chief of Igbirra Tribe …”
It will be noticed that the „Attaru‟ Omadibi and his grandson the
District Head Ibrahima who has assumed the rank of „ATTAH of
Igbirra‟ (i.e. parading himself as „Attah of Igbirra‟), both claim to
belong to the family of Igbirra, i.e. the family of the Ohindashi.
The last Six Attahs of Igbirra; according to Ibrahima were
members of Ohindashi family.
But the elders of Ohindashi refute this statement. They say that
Omadibi was son of Oji. His father belong to Egain where
Omadibi was born. ………. Omadibi was never referred to in any
official report up to his death as “Attah”. It is an exotic (strange)
title. It is quite unknown to the great bulk of the Igbirra Tribe.
The only title used by the Igbirras corresponding with that of
Chief (Hausa: Sarki) is the title of Ohinoyi‟……… When the
senior members of Ohindashi family denied that the District Head
Ibrahima was connected with their family, he shifted his ground.
He informed the Acting Resident that the Ohindashis were not
Chiefs of the Igbirra but merely High Priests. His assertion was
rather futile in view of the fact that in 1922 he claimed his title to
the rank of „Attah of Igbirra‟ and his descent from the founder of
the tribe viz Igbirra through six members of the Ohindashi family,
who he alleged, were former „Attah of Igbirra‟…….”.
41
his promotion as a 3rd Class Chief it was reported thus (Ref:
“Egbura History” by Isah Koto viz: –
And yet he continued using „Zaki’ (which the Ebiras
mispronounce as „Saki’) as salutation instead of “Gaba Idu” of
our Jukun origin as still used by Aku Uka of Wukari, Ochi
Idoma, Atta Igala and the Ohimeges. What a departure! It is
therefore absolutely absurd, inspite of the Supreme Court
Judgement of 5th June 2015, to be agitating for and claiming
existence of Atta Dynasty in Ebiraland; going to the ridiculous
extend of trying to create Ruling Houses – Onoruoiza, Adogu
and Adobo in the 21st Century. What a frolic! And a hoax too!!
The greatest joke in Ebiraland!!! Ebiraland was NEVER
conquered by any invasions; not even the Binis nor the Nupe/Fulani
Jihad of 19th Century popularly called “Ireku Anajinomoh”
4.3 Ohi Stool Abrogation (2017): The Ebiras started
agitating for Ohi Stool right from Kwara State vide Ekundayo
Chieftaincy Reform Panel. The agitation continued with the
creation of Kogi State in 1991. And when Ejeh Stools
were created by
Prince Audu‟s Administration, Ohi Stools were left out and as
God will have it, it was only the Ibro–Phillips Administration
“In 1923 there was an attempt by the Resident of Kabba
Province to create the Emirate of Igbirra under the Attah,
Alhaji Ibrahim but the Lt. Governor turned down the
proposal on the ground that Attah was not an Hausa”.
42
that carefully examined the demand which returned Ebira to the
independent groupings that was en force before the Colonial
Era; particularly with the soaring population which made the
security of Ebiraland so porous and as such needs proper
policing. And from the foregoing historical facts, the original
five (5) Otarus have been proliferated to over Sixty (60) due to
one Chieftaincy tussle or the other because of the
consciousness that all Ebira Native Clans are Royal Clans.
Hence the Otarus have been reduced to Clan Chiefs only. And
in some cases Sub–Clan or Lineage Chiefs. For effective grip
of each of the five (5) Traditional Districts the Ohi Stool; to be
rotated amongst the Clans in each District, was created as
Statutory Stool, by Kogi State Government; just like the
warrant Chiefs created by the British Government whereby
the “Chief of Igbirra Tribe” metamorphosed into “Ohinoyi of
Igbirra” and finally “Ohinoyi of Ebiraland”. Both the
“Ohinoyi” and “Ohi” Stools are Statutory Stools and not
Traditional Stools; duly gazzetted by Kogi State Government
vide Law No. 23 of June 2006 and Ohi Gazzette etc. Why
agitate for Ohi Stool Abrogation; Ohi Stool being the Recipe
for Justice and Peace in Ebiraland!
43
4.4 Conclusion:
From all the foregoing Pre–colonial, Colonial and Post–Colonial
historical treatise, it has been proved without reasonable doubt that
Ebira Native Clans are Royal or Ruling Clans and Republican in
nature dating back to c.1400 with the migration from Burak Hills;
from which we have derived our unique identity. That the proponent
of “Atta Dynasty” is trying to enslave the over One Million present
Ebira people and generations yet unborn. The founding of Ebiraland
is over 400 years old; not just the 100 years under reference in the
said memo which is from 1917 to 2017 only. What a ploy to
dynastise Ebiraland at this point in time and a 419 approach too!
I strongly advise that Kogi State Government and privies should
disregard these egocentric propositions; particularly when the
“Ohinoyi Stool” has been upheld by the Supreme Court Judgement
along with Edict No. 3 of 1997 and related laws, Gazzettes and
Orders. Infact our young and dynamic Governor, His Excellency
Alh. Yahaya Adoza Bello, should stay clear of controversial
Chieftaincy issues; particularly the Ohi and other cases (still in Court
at various levels) and face the onerous task of State Governance
proper! He should not allow himself to be used by anybody to
pervert justice in Ebiraland during his tenure which could be
capitalised upon by his political detractors to pull him down in the
coming elections. A stitch in time saves nine!
Long live Ebiraland ! Long Live Kogi State!! Long Live Nigeria!!!
44
Bibliography
1. Ahmadu E.D; Introduction to the History of Ebiras
2. Ibrahim Y.A; Politics in Ebiraland: the Centre and the
Peripheries (EPA Lectures Series)
3. Ohiare J.A; Ebira History: Need for proper documentation
(EPA Lecture Series)
4. Ajanah Nuhuman; Ebiras at a Glance
5. Wilson–Haffenden J.R; The Red Men of Nigeria
6. Baikie W.B; Narrative of an Exploring vogage up the River
Kwora and Biniue also known as Niger and
Tshadda) in 1854.
7. Crowther Samuel; Journal of an Expedition up the Niger
and Tshadda Rivers (undertaken by
McGregor Laird and the British Government)
8. Hutchinson T.J; Narrative of the Niger, Tshadda and Binue
Exploration.
9. Ade Obayemi; States and People of the Niger–Benue
Confluence Area.
10. Boston J.S; Igala Kingdom
11. Byng–Hall; Anthropological and Historical Notes on Igala
People and Languages
12. Bradbury R.E: Benin Studies
13. Michael Mason; The Foundation of the Bida Kingdom
45
14. Erim O. Erim & Okon K. Uya; Perspectives and Methods
studying African History.
15. Temple C. L; Notes on Tribes of Northern Nigeria
16. Kirk–Greene A.H.M; Gazetters of the Northern Provinces
Vols. I–IV
17. Gella Y. T; Two Cities of the Confluence (with particular
reference to Okene and Lokoja
18. National Archives, Kaduna; Various Related Files.
19. Ebira Oral Traditions (General); collected from various
Clan Elders over the period (1972 to date)
20. Various Memoranda (submitted to Government) by
Eminent Ebiras over the years.
21. Sarki Idris Enesi; The Ohinoyi Throne; Towards Peaceful
Successions (Series 1)
22. I. E. Sarki–Avajara; Mohammed Kokori Abdul and Others:
Quest for Justice (Vol. 1)
23. Sarki Idris Enesi; The Ohinoyi Throne; Towards Peaceful
Rotation (Series 2)
24. EPICS Memo of 1st Feb. 2017; Reform of Ebira Traditional
Institution (See Annexure I)
25. Supreme Court SC: 99/2009 Cover; Special Reference to 5th
Respondent (See Annexure II)
46
ANNEXURE I
47
48
ANNEXURE II
49
THE AUTHOR
Engr. Sarki Idris Enesi B.Eng(Mech); MNSE is the
Inventor of the first Made–in–Nigeria Combine Rice
Processor, ENESI 1200 KPH; designed to dehusk,
destone, desand, desilt and even sort the broken from
full grains. The Machine which is for Small and
Medium Enterpreneurs is designed to process and
add value to the Nigerian Local Rice (alias Oh! God) and even
create jobs for our teeming unemployed graduates. It is about to be
launched by The Nigerian Society of Engineers, Lokoja Branch. He
is not only an Engineer of repute but also a Human Right Activist
and Politician who in the defence of Ebira Peoples‟ Human Rights
argued brilliantly at the 22nd
November, 2015 Collation Centre;
bringing the Kogi Governorship Election to an inclusive end; the
chain effect which brought Governorship to Ebiraland sequel to the
announcement of the result of the Supplementary Election. He has
the following published books to his credit: – Series 1, “The Ohinoyi Throne: Toward Peaceful Successions” (1996)
Vol. I, “Quest for Justice: Mohammed Kokori Abdul and Others” (1999)
Series 2, “The Ohinoyi Throne: Towards Peaceful Rotation” (2013)
Ebira History at a Glance (1400 to Date); Published 2017
And as the 5th Plaintiff/Respondent at the Supreme Court Suit
SC:99/2009; the judgement of 5th
June 2015 which upheld the
Paramount Stool of Ebiraland as “Ohinoyi of Ebiraland” alongside
Edict 3 of 1997 and related Laws/Gazzettes, I stand to incur very
serious damages alongside the over One Million present Ebira
people and generations yet unborn intended to be enslaved; should
the request of the Memorandum, titled, “REFORM OF EBIRA
TRADITIONAL INSTITUTION”, be granted. Hence, this my Book
is to forestall all the evil machinations intended by the said
Memorandum; hereby published to put Ebira history straight; for the
sake of historic truth, posterity and the records.
50
ENESI 1200 KPH
COMBINE RICE PROCESSOR
Designed to
dehusk, destone, desilt and desand
remove larger impurities and metals
sort broken from full grains
Engr. SARKI IDRIS ENESI
(Inventor)