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Man in Idu
society was not perceived as a loner but as a member of a vibrant
group with his or her individual uniqueness in skills and expertise
recognized and encouraged to flourish. The Idu person was expected
to contribute his or her individual uniqueness in talents, knowledge
and skills to help build, sustain, and enhance the quality of life
of the family, community and society. Obligations and activities
were performed generally through age grade groups and guilds.
Solidarity to the whole was emphasized above individual rights and
loyalties, thereby encouraging the individual involved to develop a
sense of duty and obligation to live, work, and if necessary die for
the group or community. Broadly, while the junior age grades
performed basic or elementary tasks such as clearing paths, caring
for public buildings, middle grades adult males handled the more
difficult tasks of roofing houses and administrative and executive
functions for the community councils. Even the
Idu nuclear family was not restricted to the husband, wife and child
notion. It embraced an expanding cycle of cousins, uncles, aunts,
nieces, nephews, grand parents, grand uncles, grand aunts and so
on. There was usually a head or father figure or ultimate authority
known as Okaegbee, recognized by all, and whose words were final in
family matters. He was not a dictator, but arrived at decisions
through exhaustive consultation, counseling and when necessary,
divination. Most times, he was the oldest on the extended family
tree and old age was generally considered to be synonymous with
wisdom.
In the same way that each extended family had an Okaegbee, or
leader, each ward community, village, town, dukedom, had an
Odionwere, who more often than not was the oldest person in the
society. The community, village, town, or dukedom, organized itself
into Otu (age) groups and guilds. Each Otu had seven divisions.
The idea of seven started when a group of seven, known as the ‘Ominigie,’
was set up during the Ogiso era. Ominigie was a militant or warrior
group that went to war for the society. According to myths, the
group accompanied their war activities with music and dance and when
they were eventually vanquished, it was said that they danced their
way to heaven. Another group of seven was promptly set up after
their demise and the rhythm of seven has prevailed since.
Each of the seven divisions of the
Otu (age groups) represents special ethos translating roughly as
follows:
(a)
Vigilance
(b)
Oba’s tax
collectors
(c)
Community
publicity officers
(d)
Task
masters or enforcers
(e)
Self help
gurus
(f)
Pacifiers/judges
(g)
Enforcers
of loyalty and patriotism to the land and kingdom.
Otu age
groups divide as follows: 5 – 15 (Emwin-rhoba-evbo); 16 – 30 (Eroghae);
30 – 50 (Eghele); 50+ (Odion). The oldest male in the community was
on his own and was known as the Odionwere. Membership of each group
was for life and group members moved into new age groups together.
Elevation into the 50+ age group was only by merit, based on a
measurable quality of character, achievement, and demonstrable level
of wisdom. Therefore, a child who is hard working and precautious
could move through the ranks to meet his father. Only one person
moves from Odion to Odionwere (leader of the society or community),
when the Odionwere’s position is vacant.
Such newly
promoted Odionwere, who usually is the oldest person in the
community, appoints two new Odions on merit to do the administration
and running around for him because of his old age. The same
scenario is repeated in the Otu groups that bring neighbouring
villages, towns, dukedoms and communities together. Their special
responsibilities at the inter community level include military and
security services, administering spiritual needs, serving as think
tanks and as apex groups known as the Elders Council. Beyond the
Elders council is the Enogie, who principally is the head Chief of
the group of communities, and is appointed by the Oba who he
represents. The title of Enogie entitles the holder to wear coral
beads.
Parallel
with the Otu groups, which are largely concerned with administrative
and security matters, are the guilds. The guilds are set up around
professions, and are more or less like modern day trade unions, with
a leader or head who is a chief and is appointed by the Oba. The
guilds represent all facets of human endeavours. The Iwowa guild,
for instance, is led by Chief Ogua and is responsible specifically
for the digging of the underground burial chambers of a transited
Oba. The Iwowa group is a branch of the Ihogbe, the monarch’s
family group that takes care of his ancestral shrine, which includes
the original Idu deity, and represents the ancestors of the kings.
Other
guilds included the goldsmiths, brass smiths and black smiths; olopa
(police); public health workers (including medical personnel, and
nurses); warriors and peace maintenance or security; market men and
women; sewers (fashion designers/producers, weavers); variety of
sporting and games groups (such as wrestlers, chess players);
farmers; wood carvers, ivory carvers; town criers; barbers;
spiritual leaders (such as ‘Obo,’ oguega, (diviners); artistes
(drummers, theatrical groups, singers, dancers, clowns, jesters,
story tellers); builders, interior decorators etc; Each group lived
largely in a specially designated section of town and had its own
chiefs appointed by the Oba, and its festivals.
Idu people
had days for work, play and rest. They observed a four day week,
the fourth day, called ‘eken,’ was the rest day, and was reserved
for sporting activities, games and all sorts of community programmes.
They adopted the lunar calendar of 13 months in a year and 28 days
in the month. The thirteenth month of every year was reserved for
rest of humans and tools of work. Festivals and ceremonies were
devoted to the period to propitiate and bless the tools and workers,
and prepare them for another year. There were festivals such as
Igue and Ague to celebrate the blessings of the out going year and
to usher in the New Year. Other festivals included ones for elders,
ancestors, facilities of trade or market days, single deities (such
as Eho, Enorho) and Ikpoleki, for sweeping the market, which was
more regular. Their primary food stuff consists of yam, cocoyam,
plantain, cassava, corn, beans, peppers, okro, mellon tomatoes and
other vegetables. Fish and rice came from neighbouring communities.
Hunting bush meat is an industry, so they have panty of antelopes,
foxes, hares and snails. They rare cows, goats, sheep, fowls….
Industry
thrived and involved brass casting, wood carving, leather working,
cloth weaving, including ceremonial ones and traditional craft. Idu
civilization was involved in the smelting of iron, or what is today
known as metallurgy, hundreds of years before the advent of whites
in their midst. The Idu guild of iron-workers got their raw
materials from Ineme territory in Akoko Edo, an iron bearing area
extending to Itakpa hills in Kogi state from where the modern
Ajaokuta steel complex is expecting to get a portion of its raw
materials. Idu people called the raw steel from Ineme, Akpadan
urigho, meaning two hundred cowries worth of precious metal. This
was to emphasize the value Idu people attached to the material which
they melted by separating the pure metal from the slag to produce
works of art, jewelry, ornaments, pots and pans, knives, cutlasses,
blades, hoes, chains, hundreds of years before they began receiving
100% pure metal from Europe some 500 years ago.
While
Portugal and England traded largely in tinsel with Benin as recently
as some 500 years ago, Holland brought in large quantities of iron
bars, flint-lock guns, dane guns and ovbiosegba (or pistols). The
Idu guild of iron-workers copied and produced the guns, and this
industry is still very strong today in Benin. But Idu (Bini) people
could not make gun powder, which in the end contributed to their
conquest by the British. Bini people relied on the West for their
supply of gun powder. The West only needed to dry the source and
the guns became useless.
Idu people
weaved their clothes, created world class masterpieces in art; built
beautiful homes with intricately decorated red mud, eighteen inches
or more thick, finished with neat thatched roofs. The palaces of
the monarchs, nobles and chiefs, consisted of a series of atriums (ikuns),
linked internally by corridors, with rooms surrounding each of the
trapped rectangular space (oteghodo or impluvium), open to the sky.
Their streets in the capital were wide, straight, with the principal
ones radiating from a circular or ring road around the Oba’s palace,
like a spider’s web. The streets were swept daily, as was every
compound in the city. Every citizen who could work, had a job, there
was no room for unemployment.
Idu people
have some of the most engaging, elaborate, colourful, exciting,
ennobling, courtship, engagement, wedding, pregnancy, successful
delivery, naming the child, burial, memorial or anniversary,
honouring etc, ceremonies in the world, incorporating singing,
dancing, feasting, and lavishly making merry. They wean a child for
two to three years and insist on breast-feeding to bond the child to
the mother and ensure discipline and good behaviour in the child.
Their mode
of salutation in the early morning hours, is based on traditions of
family trees. Although marriages across family groups have broadened
the family tree structure, every Idu person can generally use their
family mode of salutation or greetings in the morning to trace their
family trees, hundreds if not thousands of years back. This
author’s family, for instance, principally came from the lagiesa,
lamogun and lavhieze family trees. Idu inheritance laws favour the
oldest son, unless there is a will.
Myths put the
number of dances by the Idu people at 201. There is a special
dance, at least, for every occasion and dances range from ligho,
ileghe, edakpaese, ohogho (for second burial), ugba (religious),
izabede, (man and woman dance), oyingin (social dance), eghughu agba
(no rhythm, every one dances as he or she likes), ekpo (masquerade)
dance, olude and so on. The olude dance, came about when Omo N’
Oba Ehengbuda, the greatest mystic of all Benin Oba’s, thought he
could still walk into heaven as it was in the beginning of time in
Idu history. He was very
old and senile but death was refusing to relieve him of his
discomfort. One day, he assembled members of the palace society and
led them to Ughoton, hoping to find the way to heaven there.
Waddling, rather than swim, mid way into the Imimikpo River from the
shallow side with members of his group in toe, a voice told him it
was no longer possible to walk straight from earth to heaven.
Disappointed, he returned to the palace where the palace ‘Iwebo
society’ developed the waddling dance with raised hands above the
head to mimic the monarch and his group’s efforts to engage death
through River Imimikpo. The palace house keepers, known as the
‘Iweguae society,’ learnt the dance to rejoice that the monarch came
back. Olude dance is performed in memory of that event yearly.
The Idu
people evolved a very complex, elaborate, detailed and efficient
machinery of government based upon a monarchical type of
administration with spiritual and temporal authority. The head of
government, who is like a modern day prime minister, is Chief Iyase,
a hereditary title passed from father to the eldest son. To speak
for the king or on behalf of the people to the king, are the
Ekhaemwen. Each Ekhaemwen is like a modern day minister of
government with specifically assigned duties in the palace and the
land.
Benin
chiefs are distinctly decked out in rich flowing white garbs with
precious (ivie) coral beads around the necks and wrists; special
hair cut that stands them out uniquely and with dignity, and are
heralded always with their sword of honour. In fact, the hair style
of Bini chiefs is similar to Pharaoh Ramses II’s famous helmet,
while the small circles on the helmet appear also on many Bini
bronzes. Bini Queens wear the world famous ‘okuku’ hairstyle
resembling a packed high Afro, embellished with expensive (ivie)
coral beads. Bini Queens’ hairstyles are identical to that of
Pharaoh Mycerinus (Fourth-Dynasty), and Pharaoh Sesostris I (Twelfth
Dynasty).
Bini kings
had immense political powers, as ultimate judges in court matters,
the deliverers of death penalty, the receivers of taxes and
tributes, the regulators of trade, the nominal owners of the land of
the kingdom, chief executives and lawmakers, and principal
custodians of customs and traditions. Their powers were, however,
hedged with checks and balances to prevent excesses. A retinue of
advisers, Elders’ councils and taboos guide their utterances and
actions. Their powers are held in trust for the entire community
and cannot be exercised without consultation with other levels of
authority, such as the kingmakers.
Bini
monarchs demonstrate strong affinity with ancient Egyptian Gods and
Pharaohs, with which they share identical authority, grandeur and a
great deal of reverence from their subjects. Like the Pharaohs, Idu
(Edo) monarchs are God-kings. Because they are God-kings and
God-sons, they are considered divine and worshipped by their
subjects, who speak to them always with great reverence, at a
distance, and on bended knees. Great ceremonies surround every
action of the Bini king. The kings of Benin (Bini) also adopt grand
Osirian titles of the ‘Open Eye,’ signifying omniscience and
omnipotence. Edo monarchs, when they transit to the beyond, are,
like the Egyptian Pharaohs, set up in state, in a linked series of
underground chambers, surrounded with their paraphernalia of power,
and all of the items they would require for their comfortable
sojourn in the ethereal world.
The Ada,
another evidence of link with the Pharaohs of Egypt, is a scimitar
or sword with a single cutting edge, like a machete curved at its
broadest tip, used in desert battles. Edo use the Ada along with
the Eben, another sword of battle, with double cutting edge, native
to them, as conjoined emblem of state authority, in the manner the
Egyptian Pharaohs used the ‘Double Crown,’ as symbol of authority
and the unification of Upper and Lower Egypt. |
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