Idoma Colours
The Relevance of the Idoma Traditional Colours
By Ogiri John Ogiri
Introduction
Nigeria currently boasts of over 250 ethnic groups speaking over 400 languages. Everyone of ethnic/cultural group possesses certain symbols of identity unique to such group. These include music and dance, food, dress, architectural designs et cetera Through these symbols, people in a socio-cultural group become easily identifiable. One of such a group with a highly-defined cultural identity is the Idoma nation.
Idoma is the name by which the people of Idoma ethnic group designate themselves, and are addressed as such by their neighbours. Idoma is also the name of the language of the group as well as their land.(Armstrong,1983)
The Idoma as a people are currently inhabiting the southern end of the Benue valley or the River Benue. Others can be identified in Cross River(Yala and Ogoja), Nasarawa (Doma and Keana), Kogi and Enugu State. In Benue state where they are hugely concentrated alongside the Tivs and Etulo, they are found in settlements divided into nine (9) Local government areas of Apa, Ado, Agatu, Obi, Ohimini, Okpokwu, Ogbadibo, Oju and Otukpo, with Oju and Obi local governments being hugely settled by a splinter group, the Igede people.
The Idoma land lies in the south of the river Benue. With a population that has been estimated to be about 3.5 million, it is the area of land located within the broad valley of the Benue river and the Cross River basin. The main thrust of the land is a contiguous belt of territory which stretches from the Southern banks of the river Benue to the Northern fringes of Igbo land. This territory lies within Latitude 60 degrees and 30 degrees North and Longitude 80 degrees East and covers a total land area of approximately 5,955 square kilometres. The Idoma are bounded by the river Benue to the North, by parts of Igbo and Ogoja lands to the South, by the Tiv and Igede lands to the East and by Igala land to the West. The head of the Idoma kingdom is called Och' Idoma and there are 22 districts and 144 clans in Idoma land. The clans and districts are administered by clan heads and district heads, who are directly under the supervision and control of Och' Idoma, the paramount ruler. He is the spiritual head and custodian of Idoma cultural heritage and deities whose official palace is in Otukpo. (Okpe & Ochefu, 1991).
The Idoma Traditional Colours and their relevance.
The Idoma traditional colours as expressed through the Idoma attire are red and black. The black colour in the Idoma emblem symbolizes death and a reminder that all humans are mortals and vulnerable and therefore should do everything with moderation and modesty. According to Chief Antenyi, the Odejo k‟Apa, Idomas believe in death and life after death. Death is seen as inevitable, indisputable and ultimate. People who are of human existence and live on this planet earth (Eche) are called (Aleche). Those who die from this world and are buried are believed to come back to live in another form in their abode (Olekwu) and are therefore called (Alekwu). This belief in the life after death is also held by many ethnic groups in Africa, e.g. the Sonjo among others are of the view that death is a process which removes a person gradually i.e., after the physical death the individual continues to exist in where his people still remember him, call him by name and sometimes appear to older members of their surviving families (Mbiti ,1989) in (Akpa, 2017).
The “Alekwu‟ are spirit beings who once in a while visit their progenies on earth in a bodily form i.e. masquerades (ekwu). Thus Idomas believe in the protection and power of these ancestors who can bless and protect them from calamities. These alekwu also checkmate the activities of Idoma sons and daughters and purify when the need arises. Therefore, the black colour reminds the Idoma people of the death of their heroes. It is a common practice among Idomas to wear black clothes when they are mourning the death of their beloved ones, as well as shave their hairs. This practice is mainly carried out by women. Though this practice has waned a little with the advent and influence of Christianity over the years, the core Idoma traditional women still imbibe and perpetuate this traditional practice. The black whether seen as death, the unknown, agriculture cum soil fertility, strength, seriousness, emotion etc. can also be collapsed together to imply a hall mark of death and the dead. Death is an unknown phenomenon which cannot be wished away. Without death there will be no dead (the alekwu) believed by the Idomas to be alive in heaven, and can be invoked upon to bring blessings upon them, in the forms of soil fertility and good agricultural yields. Black arouses consciousness of the end of all mortals (death) which also causes the transition of the living to the great beyond to which is the beginning of the new form of life with attendant blessing upon the living in form of Agriculture, soil fertility and human emancipation while the gold colour lining gray of hope for the youth and posterity. (Ibid,2017)
On the other hand, the red colour of the Idoma traditional attire symbolizes authority, power and invincibility of every Idoma person as bestowed on him/her by the spirit of the ancestors “alekwu” (the living dead). In a nutshell, red represents power and authority, blood of past heroes, love, passion, red-earth depicting the abode of the living dead (alekwu) (Akpa,2017)
The uniqueness of the cultural dress is demonstrated at the palace of the leader of Idoma people the Och‟Idoma whose palace in Otukpo is adorned with red and black colours. The Och‟Idoma adorns himself with the traditional attire whenever he is on an outing or official functions. This attire is normally worn to important occasions such as annual cultural festivals and marriages etc. by Idoma sons and daughters. (Ibid,2017)
Conclusion
By way of conclusion, it is important to understand that the relevance of the Idoma traditional colours cannot be over-emphasized. The traditional colours of red and black of the Idoma people offer an easy way of identifying the people. The aesthetic value of the Idoma cultural attire designed in glowing red and black colours holds a huge attraction for a great majority of members of other tribes and race. The colour is also a major raw material for the design and production of various styles of Idoma cultural wears thereby providing employment (both direct and indirect) opportunities to several Idoma sons and daughters at home and elsewhere. The income generated from this enterprise creates a huge financial flow with a positive multiplier effect on the economy of the Idoma nation and Nigeria at large. The onus therefore falls on us to appreciate and promote our cultural values and heritage.
Bibliography
Akpa, A. (2017) Institutionalizing the IdomaCultural Heritage through the Dress Code Emblem “ATU” Research Journal of Humanities and Cultural Studies Vol. 3 No.4 2017
Armstrong, R. G. (1983). The Idoma languages of Benue and Cross River valleys, Ibadan.
Mbiti, J. S. (1989). African religions and philosophy, Heinemann Educational, London.
Okpe, O.O & Ochefu, Y.A (1991) The Idoma Ethnic Group: A Historical and Cultural Setting,
Ogiri John Ogiri lives in Abuja. He is a teacher and an Idoma gospel singer. Read more of his works at www.ogirijohn.blogspot.com
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