POLAC HISTORICAL REVIEW Vol. 3 No. 1. July-December 2019 Pages 24 - 40 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng

The Ijo's of Kolokuma and their Traditional Marriage System in Central Niger Delta Region of

Asanebi, Daupamowei Henry Department of History and International Studies Federal University Otuoke [email protected] 08135026310, 08135011207

Abstract The paper set out to examine the traditions of origin and traditional marriage system of the Ijo's of Kolokuma. Marriage which is one aspect of her culture is the union between a man and a woman. The Kolokuma Ijo people are culturatic in nature, which they inherited from their forebears, preserved and practice via their traditional marriage which constitute their cultural institution. Thus, culture is the totality of patterns of behavior in arts, cuisine, language, religion, values and norms among others acquired by a particular group of people, which distinguish them from others and showcase them to the world. Kala-Okun now corrected to Kolokuma is a direct descendant of Ijo, the progenitor of the Ijo ethnic group in Central Niger Delta Region located in Southern Nigeria. The research methodology is historical and premised on the use of primary and secondary data. The paper contends that the traditional marriage of the people is as old as the Kolokuma clan. Marriage is held sacred, honourable and highly consummated in Kolokuma, as procreation is the vital aim of marriage. The Kolokuma Ijo marriage is both traditional (culture) institution and a sacred union, which is rooted in the divine plan of Ayiba / Woyengi (God). The paper concludesthat the Ijo's of Kolokuma have been in the Niger Delta region as long as any tradition can remember and her traditional marriage embraces the totality of the African way of life in all its forms and ramification.

Keywords: Marriage, Central Niger Delta, Ijo, Kolokuma, Nigeria.

Introduction A society without the knowledge of the past has no future. For the Kolokuma people, the knowledge of their past is paramount, which the people devise ways via their traditional institutions in preserving and educating the knowledge of the past to their younger generations. Marriage as one aspect of the Kolokuma culture is that branch of tradition that is highly preserved and practice by the people. Marriage is rooted in the divine plan of Ayiba / Woyengi (God) in Kolokuma clan, as such it is recognized as moral and Godly union by the people as the basis of a family. It is imperative to note that every ethnic group(s) in Nigeria has its own unique traditional marriage system. Be that as it may, Kala-Okun now corrected to Kolokuma occupies the Central Niger Delta region of Nigeria. The region which extends from River Pennington to River Nun can be argued as having the greatest concentration of the Ijo ethnic group of Nigeria. The people of Kolokuma share same ancestral roots and traditional marriage system with Opo-Okun now corrected to Opokuma. However, in terms of linguistics,

the people speak the Ijo language which constitutes the core spoken language in Central Niger Delta region of Nigeria. Just like their Ijo counterpart in Central Niger Delta, the Kolokuma people are culturatic in nature which they inherited from their forebears. For the Ijo's of Southern Nigeria, the Central Niger Delta region is seen as the point of dispersion and migration of all Ijo ethnic groups to other parts of Nigeria. Using geographical and ethno-linguistic parameters, scholars like E.J. Alagoa, E.E. Efere and Kay Williamson1 have classified the Ijo's into five main groups, which Kolokuma is included namely: 1. The Ijo of the Western Delta Fringe: Composed of the Apoi, Arogbo, Furupagha, Olodiama, Gbaranmatu (or Oproza), Egbema and Ogbe. They are found in the present-day Ondo, Edo and Delta states. 2. The Ijo of the Western Delta: Composed of the Obotebe, Mein, Seinbiri, Tuomo, Tarakiri, Kabowei, Kumbowei, Operemo, Oyiakiri (or Beni) Ogulagha, Iduwini and Kou of Delta state. 3. The Ijo of the Central Delta: Composed of the Apoi, Bassan, Olodiama, Oporoma, Ogboin, Tungbo, Kolokuma, Opokuma, Gbarian, Okordia, (Akita) Biseni, Oruma (Tugbene), Ekpetiama, Tarakiri, Bomo, Akassa (Akaha) and (Brass) of Bayelsa State. 4. The Ijo of the Eastern Delta: Composed of the Kalabari (New Calabar) Okirika (Wakirike) Ibani (Bonny) in Rivers State. 5. The Ijo of the Eastern Delta Fringe: Composed of the Nkoro (Kala Kirike) Defaka and Ibani (Opobo) in Rivers state. The thrust of this paper therefore, is to succinctly examine the traditions of origin of the Kolokuma Ijo people from different school of thought and their traditional marriage system. In essence, the aim of this paper is to spotlight the Ijo's of Kolokuma and their marriage system to the scholarly world and to stem the decline of the Kolokuma culture.

Kolokuma Origin The historic origin of Kolokuma has two schools of thought. The first school of thought maintained that Kala-Okun is a son of Ijo, the progenitor of Ijo ethnic group of Southern Nigeria, who share a common ancestry with Opo-Okun (Opokuma) and Tarakiri West. Their common ancestor has been variously named Ndo, Indo and Ondo and he is said to have originated from the ancient Benin kingdom by Newington2 and Ile-Ife by Owonaro3 in their respective research. Kala-Okun on arrival to the Central Niger Delta settled around the Igbedi Creek, the ancient site of Agadagbabou on which Wilberforce Island is named as one of the earlier place of origin. Another old site was Orubou or Oruamatoru. The “Son's” of the eponymous ancestor of the Kolokuma, named in various versions of tradition as Kolokumaowei, Kala-Okun and Aluku eventually led the people out of the Igbedi creek 4 into the Nun River. According to Owonaro5 the migration out of Agadagbabou in the Igbedi creek to the River Nun was led by Kolokumaowei and his sons of the identified nine lineages or Dani that came to be established on the River Nun. Five of the Dani have been acknowledged as founded by sons of Kolokumaowei without variant accounts of origin. They are: Egbebiridani, Isedani, Ofodani, Oloudani and Opoidani. The other

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four Dani have variant versions naming outside place of origin. Thus, Egbedani is stated to have been founded by Egbe, son of Uge and grandson of Mein, the founder of Mein clan; Osumadani by “Eweli, an emigrant from Awka in Ibo land”; Abadani from Ayama in Tarakiri (East) and Burudani from Awka. The term “Dani” and it usage is peculiar to the Kolokuma people, which simply means bloodline, family roots or family lineage. It is imperative to note that ordering of the lineage or Dani is done in a prescribe order of precedence or seniority at the yengidie ceremony as follows: 1. Burudani 2. Egbedani 3. Abadani 4. Isadani 5. Osumadani 6. Opoidani 7. Ofodani 8. Egbebiridani Increasing the complexity of the institution, it is stated that Ofodani is an imaginary dani created in memory of the last son of Kolokumaowei who died young. Opoidani is no longer in existence having migrated to Apoi (East) and Egbebiridani is also believed to have disappeared in a catastrophic situation or absorbed into other dani. The pre-eminent position accorded Burudani apparently derives from the fact that priests of Kolokuma Egbesu were chosen from the lineage from the time of settlement at Orubou, and recently from the settlement at Oloubiri and Foubiri. Similarly, Egbedani owes its second place ranking to the fact that priest of the god Okpotu, “One of the principal (if not the chief) deity” of the Kolokuma was chosen from the lineage.6 According to Pa Herbert Okpotolomo7 Kolokuma is the younger brother to Opu-Okun or Opokuma. Kolokuma and his elder brother agreed on leaving the Igbedi creek to Nun River to settle very close in other to be in touch and support each other from external attack(s) and encroachment of their territories. Thus, Opokuma being the elder to Kolokuma migrated first out of the Igbedi creek into River Nun before his younger brother. The surviving Dani/sons of Kolokumaowei founded the nine communities that make up the Kolokuma clan which are, Kaiama, Igbedi, Ayibobiri, Kalama, Sampou, Olobiri, Okoloba, Seibokoragha and Odi. Okorotomu are not Kala-Okun descendant, but they have lived with the Kolokuma people for thousands of years. All these towns are situated along the bank of the River Nun. Kala-Okun, Aluku or Kolokuma-owei as it is variously names and called is the progenitor of Kolokuma clan in Central Niger Delta Region of Nigeria. The second school of thought debunked the Ile-Ife and Benin origin of Kolokuma by Newington and Owonaro. Scholars of this school of thought such as E.J. Alagoa, A.M. Okorobia, Taibot and Kay Williamson hold that where an individual or group no longer remembered its place of origin, it is likely to choose one that is expected to bring honour, prestige and glory to it, yet sufficiently distant to pose any threat to its independence. Taibot8 and Alagoa9 assert that the Ijo lost all remembrance of the time they entered the Niger Delta. As this does not necessarily mean that the Ijo are autochthonous to the Niger Delta. It rather means that the time span for which the Ijo have been in the Niger Delta has exceeded that for which it is possible to mentally retain the details in the traditions.

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The evidence of historical linguistics suggests that the distance between Ijo and her neighboring languages are such that no oral traditions or intellectual speculations attempting to derive the Ijo from any of their neighbors can be sustained. Oral traditions of the Ijo group in the Central Delta on the origin of Ijo, which Kolokuma is inclusive, suggest that the “Ijo” people have been in the area for so long that it is no longer possible for them to remember their actual place of origin, or when they settled in their present location. They can only recall aspects of their sojourn that indicate migrations within the Delta from one point to another. The following are places identified as primary and secondary centers out of which migration of Ijo took place in the Central Niger Delta: 1. The Wilberforce Island on which Ogobiri (Mein), Amassoma (Ogboin), Agudama, Bumodi and Ikibiri (Ekpetiama) stand. This Island is the location of the ancient abandoned sites of Agadagbabou which the Kolokuma and Opokuma, Isomabou and Opuanbiri of the Ekpetiama and other groups claim migration from within Central Niger Delta. 2. Oporoma and its environs 3. The Apoi creek region in Southern Ijaw local government area close to the coast 4. The site of Obiama in the Okoroma area of Nembe local government bordering both Southern Ijaw and local government areas. 5. Oboloma in Nembe 10 6. Oruma and Ebala in the Ogbia local government area.

The unrivalled historical linguistic studies of Prof. Kay Williamson have provided support for the above conclusion, on the claims of Kolokuma Ijo and other Ijo's origin. Her studies have shown that Ijo is a distinct language which developed within the Niger Delta over a period of not less than 7,000 years. Other disciplines allied to history such as palynology and archaeology have also provided concrete evidence which indicate that the Ijo of the Central Niger Delta have been in occupation and exploitation of their present environment for a long time. For example archaeological investigations in the Central Delta provided early dates of Ijo occupation of Agadagbabou in Wilberforce Island evidence produced dated to the period AD 1640- AD 1730.11 The Ijo's of Kolokuma have been in the Central Niger Delta region of Southern Nigeria as long as any tradition can remember and that their traditions of origin only refer to migration from one point to another in the Niger Delta region. It is imperative to note that the Kolokuma Ijo people are direct descendant of the Ijo, the progenitor of Ijo ethnic group in Nigeria. The people share same migration and historic origin with the Opokuma clan in Central Niger Delta region.

History of Kolokuma Nine Communities Having traced the origin of Kolokuma, a son of Ijo, the paper shall also do same to the nine communities that make up the Kolokuma clan. Objectively oral sources and scholars have not been able to give a precise date of migration, settlements and history of the Kolokuma people of the Central Niger Delta. The paper shall trace the history of the Kolokuma nine communities using available data from primary and secondary sources. The core Kolokuma nine communities are: Kaiama, Sampou, Odi, Kalama, Olobiri, Igbedi, Ayibobiri, Okoloba and Seibokorogha (Sabagreia).

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Kaiama According to Pa James Beketiri12 of Kaiama town, the town Kaiama, north of Opokuma is located on the right bank of River Nun. The origin of the town is traced to Ekpein a son of Egbe, son of Kala-Okun who probably was the founder of the absorbed Egbebiridani. Ekpein migrated from Oruamatoru where he had earlier settled with his father and uncles to the present location of the town at the right bank of River Nun. Ekpein begat four sons and a daughter, namely Foru, Odo, Kilegbegha or Olomugiagha, Talagha and Ereweni. These children founded the seven families of Kaiama namely: Odowari, Foruwari, Kilegbeghawari, Wankawari, Talaghawari, Ereweriwari and Ikatibiri. In another oral account given by Mr. Owiekimi Bereziof Kaiama town stated that some part of Ikatibiri family migrated from Kalama in Seibokorogha town, while two 13 daughters of Odo founded the other parts of Ikatibiri. Owonaro 14 in his research noted that Kaiama town was originally name Ekpeinbiri after its founder but was changed to Kaiama by Brass traders. Brass traders changed the name of the town on account of a trick played on them by an indigene of the town. The traders were said to be in the habit of presenting worn out clothes to the people of Kaiama for sale as new ones, as Kaiama people later discovered the trick and to avenge the Brass men of this trick, a Kaiama indigene by the name Sekeme bargained with a Brass man to trade by barter. By the barter arrangement, the Brass man was to receive the body of a dead crocodile supposed to have been killed by the Kaiama man (Sekeme) in exchange for a case of gin (Kaikai). The Brass man readily accepted the bargain and delivered the case of gin to Mr. Sekeme who on receipt of the gin pointed to a live crocodile that was basking at a sand bank, as one killed by him and advised the Brass man to proceed to the spot and take delivery of it. The Brass man was excited and pushed off and rowed gleefully toward the spot where the crocodile laid basking. As the din and splash of the water aroused by the Brass man paddling simply heralded to the reptile the approach of a human being and the wary amphibian swiftly crawled to the water and dived away into the deep. The bewildered Brass trader shouted “Mi Amami Ikagiama O” meaning “the people of this town is cunning as the tortoise” and Ikagi-ama which was corrupted to Kaiama became the name of the town till date.

Sampou According to Owonaro15 Sampou migrated from Olobiri settlement situated at the southern end of Kaiama. The settlement was named after “Sam” a bird of the stark family. This species of bird was found in abundance at their early settlement which was called Ofonibou (the bush of birds) or Sampou (the port of Starks). The later name Sampou gained precedence over the former Ofonibou and became the popular name of the people till date.

Odi Odi is a Kolokuma community that lies along River Nun, which is bordered to the north by Odoni, to the south by Sampou, to the east by Okordia/Zarama and to the west by Patani. The town Odi derived its name from the original word “Edi”. In other words; Odi is a corruption of Ediama. A grandson of Egbe went to fishing with cane fishing instruments or nets known as Edi in the native language. Those who went later to settle with him also pursued the same method of fishing and through the abundance of fishing

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16 nets, Edi became known as Ediama which later, was corrupted and shortened to Odi. In another view, Gesiye Larry17traced the Odi ancestry to two brothers namely; Imgbela and Amasain who migrated from a place known as Agadagbabou, near Igbedi creek to a place called Ago, just opposite present Odi. Imgbela while having his bath at the shore of River Nun at Ago, saw a cloud of smoke coming from the place now known as Odi. Imgbela who was curious to know the source of the smoke crossed over and met the Ogboma-ama people who were the Aborigines of the land. The Ogbomas welcomed and allowed the Imgbela/Amasian group to live with them. With the passing of time, Amasain died. The Imgbela/Amasian and the Ogbomas on the death of Amasian on decided to go into a covenant on account of mutual suspicion arising from causes of death on both sides. It was agreed that a soothsayer (Iyebiowei) be appointed among themselves to consult the spirit of the dead so as to know the actual cause of his death and if one party is responsible, they would give one of their daughters to the other party as compensation. The position of the Iyebiowei fell on the Imgbela /Amasian group after consulting with the deity and the Iyebiowei took advantage of her position to increase the Imgbela/Amasian populace at the detriment of the Ogbomas. This development made the Ogbomas to migrate northward to present Umuoru (umoru). The name Odi was corrupted from Edi when one of the district officers during Colonial era saw the Edi fishing trap, amazed by such a unique fishing trap, he requested to know what it was called. He was told the name Edi but pronounced it as Odi, which has been the name of 18 the town till date.

Kalama Kalama is a hamlet in Kolokuma, the founder of which migrated from Olobiri not more than 200 years ago. The hamlet holds the priesthood of one of the most important idols of the clan.15 According to Alazigha19 Kalama is an off shoot of Foubiri compound in Sabagreia. They are the same stock with the Ikpesei and part of the family that now form Olobiri. While Foubiri and Olobiri go about Kolokuma Egbesu, the Kalama leaders took away with them another powerful Kolokuma diety called Opudaba.

Olobiri Olobiri is a settlement situated at the southern end of Kaiama. It is the seat of the chief idol of the clan, on which Sampou migrated from. The Olobiri people were at Orubuo or Oruamatoru, an ancient site of one of the Kolokuma migration point with their brothers. Due to inter-family dispute they left Oruamatoru and settled at Foubiri in present Seibokorogha with their kith and kin. From there, they settle at Opai situated north of Okoloba in which they also migrated again to settle at Kulukulubou and Apalasa, of the present day Opokuma. With the passing of time they migrated and settled south of present day Kaiama town, with their first settlers known as Mgbelai, Opori and Yotei. They migrated with 20 the staff of Kolokuma Egbesu from Seibokorogha to their current position of Olobiri.

Igbedi Igbedi town stands at the left bank of a creek known as Igbedi creek in the neighborhood of Ijo settlement and that of Kala-Okun. The town consists of seven families namely;

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1. Adiebiri 2. Balibou 3. Egwebiri 4. Gbagbawari 5. Gbene 6. Okpotulubo 7. Orubiri Of these families, Okpotulubo originated from Gbarian (Taylor Creek) Orubiri from Abadani, Balibou from Isedani, Eguwebiri from either Burudani or Tungbo, while the rest hailed from Oluodani. The town is noted for gallantry and other variegated acts 21 of valour.

Ayibobiri There are two accounts on the history and settlement of Ayibobirii. Owonaro22 agreed with the first account that Eweli an emigrant from Awka in Ibo land settled at Osimabiri in Patani before migrating later to Kolokuma and founded Ayibobiri. A Dani or group known as Osumadani was later created for the children of Eweli after his death. It is only in this statement that the Kolokumans are unanimous and right in saying that the 23 ancestor of Osumadani descended from Awka. The second account given by the Ayibobiri people, is that Osuma the founding father of Ayibobiri was the fourth son of Kolokumaowei and was therefore an indigene of Kolokuma and not a stranger, the Ayibobiri people claim the fourth place in the hierarchy of the “Dani” structure when sharing things at the Kolokuma Egbesu shrine 24 as Osumadani.

Okoloba The name Okoloba is believed to be derived from the creek connecting Ikolo and Nun River through Agadagbabou called Ikolo-Uba. Okoloba is an autonomous town which stands at the northern end of Sabagreia. Okoloba and Seibokorogha corrupted to Sabagreia settle very close and appear to be one or same with boundary of demarcation easily noticeable. Foreigners to Okoloba often made the mistake of calling Okoloba, as 25 Sabagreia town. Okoloba comprises of Abadani, Burudani, Isedani and Oloudani.

Seibokorogha (Sabagreia) Seibokorogha town is situated at the southern end of Okoloba town on the left bank of the River Nun opposite Igbedi creek. The name Seibokorogha Meaning “where the wicked shall not land was corrupted to Sabagreia. On the corruption of the name from Seibokorogha to Sabagreia, Alazigha26 noted in his account on the Izon traditions and culture, that one Bere-ere a palm wine tapper from Egbedani saved a drowning European and then took the European man to Chief Izon Ibou of Burudani in Okoloba community in the company of Fefugha a son of Keniuku who after discussion with the European called the name of the town as Seibokorogha. The European could not pronounce the name of the town properly, he then pronounces it as Sabagriga, which was spelt Sabagreia nearest to Seibokorogha and was accepted as the new name till date. Seibokorogha comprises the following families which are: 1. Aseibiri

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2. Daboubiri 3. Kala Foubiri 4. Opu Foubiri 5. Fanti 6. Kalama Of these families, Fanti hailed from Egbedani, Kala Foubiri from Isedani while the rest hailed from Burudani. Seibokorogha was noted for being the first town in Kolokuma clan reached by travelers from the estuary of River Nun; as such the town was constantly mistaken by foreigners to be the name of the towns “Seibokorogha and Okoloba”, which are different autonomous towns in Kolokuma clan, this error by foreigners on the name also led Europeans to record the whole of Kolokuma clan as Seibokorogha and naming the native court which was established in Okoloba 27 “Sabagreia native court” in the colonial era. The nine Kolokuma communities shared akin history of inter and intra ethnic group relations right from time immemorial till date. The people have virtually done everything together, as they have live together peacefully for centuries. These Kala- Okun children till date still enjoy massive economic, political, social, cultural and religious supports from each other despite external influence on them. Objectively, they have developed on their various space with the support and love from each other. Historically, their bond lies with the fact that they shared same progenitor. It is imperative to note that their political, social, economic and cultural way of life is the same.

Conceptual Clarification Culture The concept of culture has continuously generated unprecedented definition and meaning from scholars, public analysis and the media among others. Unfortunately, there is no universal definition and meaning of culture. Culture has been described as a descriptive and complex concept with wide ranging and comprehensive connotations and significance. It is said to incorporate a system of ideals, values, beliefs, knowledge and custom transmitted from generation to generation within a social group.29 Taylor, E.B30 sees culture as that complex whole which includes knowledge, belief, art, morals, law, custom or any other capabilities and habits acquired by man as a member of society. Again, Levy31 sees culture as the system of action of a society, considered apart from its involvement of a plurality of interacting individuals, apart from its operation. 32 From the same view point Kluckhohn, and Kelly defined culture as all those historically created designs for living, explicit and implicit, rational, irrational and non- rational, which exist in any given time as potential guides for the behaviour of men. On his part Keesing33 defined culture as a system of share ideas, concepts, rules and meaning that underlie and are expressed in the way human beings behave. For Giddina and Duneier34 culture consists of the values members of a given group hold, the norms they follow and the material things they create. According to Orji and Asanebi35 culture can be seen as the “predominating attitudes, values, norms, behaviours, beliefs, arts, heritage, music, letter and creative activities that characterize the functioning of a people”. Simply, put “culture is the way of life of a people”. Asanebi36 defined culture

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norms among others acquired by a particular group of people, which distinguish them from others and showcase them to the world. Despite the religion and belief system of a people, what makes them unique and united is their culture which they practice and observe biannually, annually or whatsoever the case may be depending on their cultural system and belief.

Marriage The definition of marriage varies around the world, not only between cultures and between religions, but also throughout the history of any given culture and religion. Typically, marriage is an institution in which interpersonal relationship usually sexual are acknowledged or sanctioned. Marriage is culturally universal. However, article 16 of the universal declaration of human rights declare that men and women of full age, without any limitation due to race, nationality or religion have the right to marry and found a family.37 Sing, asserts that marriage is the foundation of social existence.38 Going further, marriage is a culturally recognized union between people called spouses, that establishes rights and obligations between them, as well as between them and their children and between them and their in-laws.39 On his part Westermarck, sees marriage as a relation of one or more women which is recognized custom or law, and involves certain rights and duties both in the case of the parties entering union and in the case of the children born of it.40 E.O.James41 argued that marriage is essentially a social transaction affecting the relatives both of the bride and bridegroom; it commonly involves some compensation to the family which is losing one of its members. This may take the form of exchange of gifts by their respective parents for each other's sons, or the exchange of sisters, or some female relatives by the young men themselves. Marriage according to Ekundayo and Torru42 is a union between (sometimes more) peoples especially a man and a woman. Marriage is a universal concept and is as old as the clan. In this paper marriage simply put, is the union between a man and a woman which is fully recognized by their culture and tradition. Marriage in Kolokuma is both traditional (culture) institution and a sacred union, which is rooted in the divine plan of Ayiba / Woyengi (God). One of the cardinal objective of marriage in the clan is to provide for posterity and the continuation of human race, as procreation is vital aim of marriage in the clan. The intermixing of Kolokuma Ijo culture by her neighbours has affected the traditional marriage system of the people despite the massive encroachment of westernization on her cultural ways of life. Be that as it may, the allocation of right and obligations is today shape by finance in contemporary era, as marriage is greatly influence by westernization.

Kolokuma People Views on Marriage In Kolokuma, marriage is an aspect of its socio-cultural institutions which is held sacred, honourable and highly consummated in Kolokuma clan, as it is reserved for the mature minds. Refusal to get married in Kolokuma or Ijo land is considered an offence against the ancestral spirit who is concerned with the perpetuity of the community. Premarital sex as well as extra-marital sex or affair by women in the clan was not approved as it is seen as a taboo and disgrace to the lady's family if caught on the act. Procreation is the vital aim of marriage, as life is held paramount in Kolokuma clan.

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With these objective parents did in the past; freely give their daughters in marriage to young men of appealing status to produce similar children. Daughters are taken also from their husbands without refund of dowries if the married pair fails to produce any issue within three years. In this present era leniency is now exercised in this action as the cause sometimes arises from the women. This action is invariably taken in marriages of small dowry system and the dowry is later refunded where the cause of sterility is proved to be from the woman and not from the man. Tradition bestows the man (husband) the right to protect and provide for his family at all times in Kolokuma clan. Thus, marriage ceremonies vary according to the system of marriage performed before the wife or wives are taken away by their husband or husbands. In Kolokuma clan girls are circumcised by their parents before they are taken away by their husband(s). Female genital Mutilation (Circumcision) is practice in Kolokuma clan before marriage is cemented by the groom and bride family. But in contemporary era the reverse is the case as a result of westernization. Be that as it may, female circumcision also known as female genital mutilation is all procedures involving the complete or partial ablation and extirpation of female genitalia for non-therapeutic and socio- cultural reasons.43 As a rule in greater part of Ijo land, every girl must be circumcised before giving birth to a child either married or not. A child born before the circumcision of its mother is considered a low being and is not allowed to enter war canoes with other Ijo people. Husbands give presents and provide services of maid to their wives in their circumcisions. The circumcised maids paint themselves red with cosmetics of cam wood, dress themselves with various ornaments and other maids rally round to serve them.44 Female circumcision transform the female child to adulthood in Ijo culture. It brings more honour to the female child by her mother in-law and her husband family too. A circumcise female child avoid stigmatization and isolations from her peers or age grade, which signifies mark of honour and respect by her peers and age grade in the communities that make up the clan. In Kolokuma clan marriage are in four forms, which are: 1. Bere 2. Opuikiya 3. Kala-Ikiya 4. Eredei

Bere system of marriage Bere which can be translated to mean “big dowry” system is a form of marriage where fathers have full claim over their children. A huge sum of money is paid as dowry, as some parents were not comfortable giving their daughters out under this marriage system, for the reason that their daughters now belongs solely and wholly to the husband and his family. Negotiations in Bere system of marriage takes longer time to 45 effect. With a view to raising legitimate children for their families, Kolokuma people still indulge in this system of marriage. Parents marry wives by this system for their sons, uncle for their nephews, elder relatives for their younger ones and some give away their sisters or other female relatives to others in marriage by this system only to be enabled financially to consummate in turn this same system of marriage. Children born under Bere system of marriage belong to the father and lay full claims of succession and

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inheritance to the father's wealth without challenge. In the past women married under this system, were taken away by their husband(s) with special ceremonies such as wrestling contest, gun firing and carrying of the wife to be on the husband shoulder.46 These antiquated ceremonies are no longer performed in the clan as a result of westernization and its agencies.

Opuikiya system of marriage Opu-Ikiya which can be translated to mean “Greater Friendship” is a system of marriage where the male children belong to the husband and the female children to the mother and her people. The bride price is higher than Kala-Ikiya system of marriage, but lower than the Bere system of marriage.47 This system of marriage as the name connote cemented friendship between married couple(s) and their external families. Sometimes this Opuikiya system of marriage extended greater friendship to several communities in the clan. For instance, a Kaiama man who got married to Ayibobiri woman via this system of marriage has cemented greater friendship between these two Kala-Okun children's and towns.

Kalaikiya system of marriage Kala-Ikiya which has now taken the simple form, “Ikiya”, can be translated to mean “Lesser Friendship” but translated to mean Small dowry system” is the most popular form of marriage in Ijo (Kolokuma) on account of its lighter amount of financial strain on the youths. The dowry paid under this system in Kolokuma is assessed and fixed at 13 pounds in the colonial era. Husbands are allowed to go away with their wives on the understanding to pay the balance by installments in due course. From 1970 upwards till date in the clan, dowry in this system of marriage is not more than three thousand naira only. Children born under this system of marriage belong to the matrilineal family (family of the wife). The wife's family has the responsibilities on such children, as the children father have to seek the consent of his 48 in-laws before taking any decision on his children.

Eredei system of marriage This system of marriage is gradually dying out in Kolokuma clan. In Eredei (exchange) system of marriage in Kolokuma, family A gives their daughter or other female relative to family B in marriage and family A marries in turn a girl from family B all the offspring from such exchange (Eredei) marriage belong to their respective A and B fathers and are considered to be of the same legitimate status with children born in Bere (Big dowry system of marriage) and wives married under this form of marriage fall under the same category with those married in Bere (Big dowry system) marriage. In Kolokuma freemen are allowed to marry slave girls in pre-colonial and colonial era and offspring of such marriage become legitimate and freeborn, while slave men are not allowed to marry free women of Kolokuma, as offspring of this marriage are slaves and 49 not freeborns. 50 Alazigha asserts that marriage is contracted through series of events in

Kolokuma clan. The unmarried boy and girl will have to agree to get married shall have a period of courtship. The period of courtship is their decision to make. The pair enether,

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messages, gifts and finally agree to make their marriage intention known to their parents and be introduced to the opposite families. The girl may be introduced to the man's family without much ado, but that's not the case of the man. The day the man is officially introduced to the girl parents (Father) have its special ceremony called “Wari Numu Nu” in which two bottles of dry gin locally called “KaiKai” have to be presented to the father to say that the boy has come to know his house because of his beautiful daughter. A date for formal introduction to the larger family and settlement is agreed between the two families of the future groom (man) and the bride (woman). On the appointed date the man and his people; visitors are received by members of the girl's family in the father's premises. Greetings are cordial and the both families seated at opposite side with a speaker for each side, as free drinks are offered from both sides as preliminaries. The following are programmes for warinimi uru (traditional engagement) and traditional marriage ceremony in Kolokuma clan. Warinimi Uru: Drink to know the Father–In-Law's house. 1. Guest, son-in-law and his people arrive. 2. The host and hostess, i.e. parents of the girl and other relations receive the visitors. 3. All seated, speakers are nominated by both families and exchange of greetings take place after opening prayers. 4. Igoni Uru: Drink for entertainment by the father-in-law as the bridegroom and his entourage arrive the father –in- law's place. The son-in-law to be will also present drinks 5. Wenitubi Uru: Drink for reason of visit. The bridegroom explains the reason of his visit and producing drinks \cash worth one thousand naira only (N1, 000.00). 6. Warinimi Uru Mo: Drink for the first part of the marriage A. 4 bottles of strong drink B. 2 bottle of hot drink of wine C. A create of mineral D. A carton of beer assorted 7. Tuserimoye: Drinks for permission to rise. The trend of event(s) on the day of the traditional marriage 1. Guest, son-in-law and his people arrive. 2. The host and hostess, i.e. parents of the bridegroom and her relations receive the groom families and other visitors. 3. All seated, speakers are nominated by both families and exchange of greetings take place after opening prayers. 4. Igoni Uru: Drinks for entertainment by the father-in-law of the groom. 5. Igoni Uru: Drink for entertainment by son-in-law, having taken the father –in- law drinks. He presents double of what the father-in-law presented. 6. Wenitu Bi Uru: Drink's for reason of visit, the bridegroom explains the reason of his visit producing drinks.

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7. Aruzuu Uru: Drinks of offloading the canoe of the visitors accompanied with cash worth five hundred naira only (N500.00). 8. Erenana Uru Mu: Drinks for accepting of the marriage. a. Strong drink……… 4 bottles. b. Hot drinks… ...... 4 bottles. c. Mineral drinks (Fanta, sprite or coke)… ...... 2creates. d. Maltina… ...... 2creates. e. Beer (Guilder and Heineken etc)… .... 2 cartoons (Assorted). 9. Tinbo Ye: The bride is invited to appear before the marriage party and for that reason money is given to the messenger for invitation (500.00). The bride accepts the marriage proposal publicly and accepts that the ceremony should continue. 10. Bibifini Ye: Opening of the mouth of the bribe. Free donations are given to the bribe so as to make her talk. The ceremony of marriage begins at this point. 11. Tibisagbe Ye: Payment of bribe price. a. Father-in-law ( N5,000.00 downwards depending on the family) b. Mother-in-law c. Sometimes the bribe price as previously agreed upon from A and B if they separated or divorce (Not more than ten thousand naira only (N10.000) in contemporary times). But if they are still married A accept the bride price for the family. 12. Sagbe Uru: Drink for payment of bride price (3 bottles of hot or wine). 13. Ye Dou Uru: Drink to identify the bridegroom. She goes with drinks to identify her husband (one bottle of wine). 14. Izon Uru Mo Barimoyemo: Palm wine and accompaniment palm-wine and cash are presented (palm wine with cash or cash only). 15. Tene Do Do Ye: Drinks for wetness of the thigh while serving the palm wine. 16. Ifian Mo Barimo Yemo: Snuff and accompaniment. The bridegroom 17. Biri Bou Bou Uru: Drinks f 18. or the family of the bride 12 bottles of wine or hot 19. Bibi Foko Foko Uru: Drinks are presented to clear the throat and front of the spokesman 20. Odubo Gba Uru: Drinks for the serving women a. 2 creates of mineral b. 4 bottles of gin 21. Erewou Mo Ye: Drinks for the bribe maids a. 2 creates of mineral b. 4 bottles of gin c. Two thousand naira only for the bribe maids (N2,000.00) 22. Amata Moye: Drinks of the women of the family a. 2 creates 0f mineral

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b. 4 bottles of gin. c. Two thousand naira only for the women of the family (N2, 000.00). 23. Dau Bo Biri Mo Ye: Adornment of the father-in-law a. Chieftaincy dress b. Teri bride lion – cloth c. Tun –a felt hat d. Ugbele- a walking stick e. A wristwatch f. A pair of shoes 24. Yengi Bo Ye: Adornment for the mother-in-law a. A canoe for the mother-in-law (which can either be in cash or kind) b. A suit c. Wrapper, shoes, wristwatch , necklace 25. Tobou Ma Ye Mo: Equipment for the bribe a. A portmanteau b. An umbrella c. Necklace d. Earrings e. Shoes f. Wristwatch g. Two under skirts and pants h. A hand bag i. Painted and decorated paddle 26. Dau Kari Uru: Drinks for appeasement of the ancestors if the father is late. 27. Tobou Mayei Juleye: Thanks to the bridegroom by the bride. a. Half creates of mineral b. A bottle of gin c. A packet of cigarette with a packet of matches 28. Inabina Sei Sei: Ignominy of strained relationship: Drinks are presented in order that the insults and the abuses from the bridegroom and his family might be ignored. 29. Fuwo Owei Ofoni: Cock for the son-in-law. A cock is presented to be the son- in-law by the mother-in-laws for the son-in-law(s) and special dishes brought for those who stay till the end of everything. 30. Ekpeti Tu Dii Ye: Drinks for inspection of bridegroom box (one create of mineral). 31. Tu Ko Bo Ebi Ebi Eri: Enjoyment of those who stay till the end. Drinks are brought for those who endure to stay till the end of everything. 32. Igina Mo Iyerimoye: Drinks for cooling of the pungency after food by the fathers-in-law 33. Tuserimoye: Drinks for permission to rise by the son-in law. 37

34. Uru Duma Sei: General drinks, music and dance. 35. Uru Seri Yei: Drink for permission to leave by the groom. 36. Tei: Closing prayer by the bride speaker. Source: Author Field Research.

Contact with neighbouring ethnic groups and rapid spread of westernization has affected some of the practice of the Ijo's of Kolokuma traditional marriage in the clan. For instance, few traditional rites in the above list can be overlooked by the girl's family, while the Eredei and Opuikiya marriages are gradually eroding in the clan due to the above factors. Owonaro51 asserts that Kolokuma traditional marriage system kick against divorce as such it is discouraged by the people. Divorce after marriage can only be allowed after all forms of peaceful negotiation and arbitration have failed by both families involved. On this account the bride price is refunded by the woman's family to the man publicly in present of his family and the man family either received it or not, as the refund of the bride price nullifies the marriage and further claims by the former wife or husband. Again, in Eredei system of marriage the woman is not permitted to divorce. If the need arise, she will be allowed to choose another man from the family, but if the reverse is the case, and the man wants divorce he is permitted to switch his wife for another female member from the wife's family.

Conclusion The paper has examined the traditions of origin of Ijo's of the Kolokuma and their traditional marriage system. The paper thematically looked at the migration history of the nine Kolokuma communities. Kolokuma people are direct descendant of Ijo being the progenies of Kala-Okun, one of the sons of Ijo the progenitor of Ijo ethnic group in Central Niger Delta Region of Nigeria. Historically, the Ijo people of whom the Kolokuma people are inclusive have been in the Niger Delta region as long as any tradition can remember. Marriage is both traditional (culture) institution and a sacred union, which is rooted in the divine plan of Ayiba / Woyengi (God). The culture of the people via marriage embraces the totality of the African way of life in all its forms and ramification. Marriage is held in high esteem, as procreation is the vital aim of traditional marriage in the clan. Since westernization is speedily on the rise after the contact period in Ijo society(s), the traditional marriage system of Kolokuma people must be protected from eroding since marriage form vital part of her culture and is one of the traditional mode of celebration which foster unity, love, peace, promote inter and intra ethnic group relations among the people and showcases them to the world.

Endnotes 1. See E.J Alagoa 1972 and E.E. Efere and K. Williamson 1989. 2. Newington, W.F.H. “Eastern Ijo, Brass Divison”. River Province Intelligence Report 1938. 3. Owonaro, S. K. The History of Ijo (Ijaw) and thierNeighbouring Tribes in Nigeria. Lagos: Niger Printing Press. 4. Okorobia, A. M. “History” in E.J. Alagoa, T.N. Tamuno and J.P Clark (eds.).The Izon of the Niger Delta. Port Harcourt :Onyoma Research Publications. 2009. 38

5. Owonaro, S. K. The History of Ijo (Ijaw) and thierNeighbouring Tribes in Nigeria. Lagos: Niger Printing Press. 1949. 6. Okorobia, A. M. “History” in E. J. Alagoa, T.N. Tamuno and J. P. Clark (eds.). The Izon of the Niger Delta. Port Harcourt: Onyoma Research Publications. 2009. 7. Pa Herbert Okpotolomo CSP (Rtd). 80 Years. Public Servant.Kaiama Town. 02- 07-2018. 8. Taibot, P. A. “The People of Southern Nigeria: A Sketch of their History, Ethnology and Language with an abstract of the 1921 Census”. London: Historical Notes. 4 Vols,.Vol.4. 1969. 9. Alagoa, E. J. A History of the Niger Delta: An Historical Interpretation of Ijo Oral Tradition. Ibadan: University Press. 1972. 10. Okorobia, A. M. “History” in E.J. Alagoa, T.N. Tamuno and J.P Clark (eds.) The Izon of the Niger Delta. Port Harcourt: Onyoma Research Publications. 2009. 11. Ibid. 12. Pa Beketiri James. 80 years. Retired Civil Servant, Kaiama Town. 03- 07 -2018. 13. Mr Berezi Oweikimi. 36 years. Civil Servant, Kaiama Town.03-07 - 2018. 14. Owonaro, S. K. The History of Ijo (Ijaw) and their Neighbouring Tribes in Nigeria. Lagos: Niger Printing Press, 1949. 15. Ibid. 16. Ibid. 17. Larry. G. Historical Foundations of Odi Ogori Ba Uge. Port Harcourt: Christ Gift Press. 1993. 18. Oloko, S. A. Odi: Origin and Culture of the People. : Harvey Printing Press. 2003. 19. Owonaro, S. K. The History of Ijo (Ijaw) and their Neighbouring Tribes in Nigeria. Lagos: Niger Printing Press, 1949. 20. Alazigha, W. Izon Traditions and Culture (Part One). Port Harcourt: Page Work Business System Limited. ND. 21. Ibid. 22. Owonaro, S.K. The History of Ijo (Ijaw) and their Neighbouring Tribes in Nigeria. Lagos; Niger Printing Press. 1949. 23. Ibid. 24. Alazigha, W. Izon Traditions and Culture (Part One). Port Harcourt: Page Work Business System Limited. ND. 25. Mr Pereowei Bright. 48 years. Civil Servant.Okoloba Town.07-2018. 26. Alazigha, W. Izon Traditions and Culture (Part One). Port Harcourt: Page Work Business System Limited. ND. 27. Ibid. 28. Ibid. 29. Sorgwe, C. M. African Prehistory and Cultural Studies. Port Harcourt: Giebon Press. 2014. 30. Taylor, E. B. Primitive Culture. London: John Murray. 1871. 31. See Levy 1966 on Culture. 32. Kluckhohn, C & Kelly, W. “The Concept of Culture” in Raph Linton (ed.). The Science of Man: World Crisis. New York. 1945.

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33. Keesing, R. M. Culural Anthropology. New York: Holt. Rinehart and Winston. 1981. 34. Giddina, A. and Duneier. Introduction to Sociology. New York: Norton and Co. 2000. 35. Orji, I. B. & Asanebi, D. H. “Impact of Culture on Economic Development of Edda People, Ebonyi State, Nigeria”. Ilorin Journal of Sociology, Vol. 10. No. 1. 2018. 36. Asanebi, D. H. “Cultural Practices and Belief Systems of Amassoma Community in Central Niger Delta Region of Nigeria”. Awaiting Publication in Dutsinma Historical Review. Vol. (2). No. 2. 2019. 37. Https://en.m.wikipedia.org/wiki/marriage. Accessed on the 15th October, 2019. 38. Sing, S. D. Polyandry in Ancient India. New Delhi: Vikas Publishing House. 1978. 39. Https://en.m.wikipedia.org/wiki/marriage. Accessed on the 15th October, 2019. 40. Westermarck, E. The History of Human Marriage. New York: Allerton Books. 1922. th 41. James, E.O. accessed from https://en.m.wikipedia.org/wiki/marriage on the 15 October, 2019. 42. Ekundayo, A & Torru, P. A. Traditional Marriage Systems and Procedures in Central Izon of the Niger Delta and North-East Yoruba Land in the late 19th to the early 20th Century: A Comparative Analysis. Wilberforce Island Journal of History, Vol. 2. 2018. 43. Asanebi, D.H. “The Practice of Female Genital Mutilation: Determinant Factors and Consequences to the Female Gender in Nigeria”. An Unpublished Research Manuscript. 2018. 44. Owonaro, S.K. The History of Ijo (Ijaw) and their Neighbouring Tribes in Nigeria. Lagos: Niger Printing Press. 1949. 45. Ibid. 46. Ibid. 47. Alazigha, W. Izon Traditions and Culture (Part One). Port Harcourt: Page Work Business System Limited. ND. 48. Ibid. 49. Ibid. 50. Alazigha, W. Izon Traditions and Culture (Part One). Port Harcourt: Page Work Business System Limited. ND. 51. Owonaro, S. K. The History of Ijo (Ijaw) and their Neighbouring Tribes in Nigeria. Lagos: Niger Printing Press. 1949

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