CHAPTER 28

Ambily Etekpe and Joseph Kariboro

IntroductionIn our effort to identify Ijaw settlements in Northern Nigeria, we visited nine states in the North to meet people and collect the empirical data presented inthis report.

The fieldwork was guided by the following: to identify people who migratedon their own, not public servants on transfer; identify Ijaw villages/settlements,and to collate/analyse the data relating to their history of migration,occupations, governance and inter-ethnic relations.

In 1920, an Ijaw steward to a colonial official, came to Lokoja. Mr. Yoro, fromOkoloba in Bayelsa State, founded an Ijaw community, known as Fakun inKainji, Niger State, in 1955. Some Ijaw settled in Lake Chad in 1959 in theirown distinct village. The Ijaw in the nine northern states with major riversrunning through them live mainly as fishermen and traders, and are fullyintegrated in the local societies, contributing to the vitality of their hostcommunities.

The realities discussed in this study raise very important questions that confrontthe Nigerian nation. The issues raised reflect a contradiction between therealities and what is represented and propagated by those responsible forproviding national political leadership.

Benue State –Makurdi and GbokoHistory of MigrationThe Ijaw at Makurdi, Benue State, migrated mainly from Bayelsa, Delta andRivers States in 1946. There are a few from Ondo State. They do not have

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IN N O R T H E R N N IG E R IA

separate villages of their own, but live among the local people. Nevertheless,they predominantly live at Demekpe area, Wadata; North Bank Garage (Park 1& II); and by the bank of Benue River, but Gboko is the traditionalheadquarters of the Ijaw in Benue State. Ijaw are found also in Otukpo, Aliadeand Kwande.

Fig. 28.1: Locations of major Ijo populations in Northern Nigeria

Mr. Edentu D. Oroso, from Okoloba in Delta State, Secretary of the Ijawcommunity in Makurdi, was born in Makurdi in 1966, his parents being amongthe first arrivals in 1946. The Ijaw in Benue state are mainly from Ondoro,Aleibiri, and Kolokuma/Opokuma in Bayelsa State; Okoloba, Bomadi andBurutu in Delta state; and Kalabari, Okrika and Bonny in Rivers State.

OccupationThe Ijaw are engaged in distilling and marketing Ogogoro, fishing, farming,especially in Gboko, Aliade and Otukpo areas. There are also some civilservants, especially retired military and police personnel, who have settled inMakurdi.

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Governance and Inter-Ethnic RelationsThe Ijaw are well organised and meet regularly at Local Government Area(L.G.A) level under elected officials. People from different LGAs meet atGboko once a month. In Makurdi, the leader is Chief Odonikeme Bonke. Heis recognised by the Makurdi L.G.A even though he is not paid stipends asother indigenous third class chiefs. In addition, within the Ijaw community,people from each of the Ijaw states have their separate meetings. The Ijaw arewell integrated with other ethnic groups and intermarry with the Tiv, Idomaand Nupe.

Problems As non-indigenes, the Ijaw are denied opportunities for employment orrunning for political office(s) like local government councillors. Recently, theBenue State government announced the retrenchment of non-indigenousteachers in public schools, and many Ijaw people were affected.

Kogi State – Lokoja and Koton-KarfiHistory of Migration Mr. Gbanton from Angalabiri in Bayelsa State was the first Ijaw settler inLokoja in 1920. He was a steward to a colonial officer. According to ElderArch. Onitsha Musu Miebaikedoh from Orua in Sagbama Local GovernmentArea, Bayelsa State, he joined Gbanton in the early 1940s as a youth. He isnow the patron of the Ijaw community in Kogi State, and an active communityleader in Ijara quarters of Lokoja. From 1958 many Ijaw moved in and settledat Lokoja and its environs; most of them were staff of the Marine Departmentor fishermen. They settled along the waterfronts of Ijara and Adakolo quartersof Lokoja.

The Ijaw also migrated to the suburbs of Lokoja LGA, namely,Ijiho–Magajiya; Jamata (Hedeha) along present Murtala Muhammed Bridge;Koton-Karfi LGA, Igraya and Abayi; and Bassa LGA, especially Eshew. Mr.Afore Kerego from Peretorugbene in Bayelsa State, for example, migrated andsettled at Koton-Karfi town, now headquarters of Koton-Karfi. He raised hisfamily there, and his first son, Mr. Theophilus Afore-Kerego, has taken overhis estate. Other migrants followed, and there is now an Ijaw settlement.

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Many Ijaw people went back to their ancestral homes during the Nigerian CivilWar in 1967; but some, along with new migrants, returned to Lokoja.

The Ijaw people who migrated to these areas are mainly from Sagbama,Peretorugbene, Amatolo, Odi and Opokuma in Bayelsa State; Okoloba, Ojobo,Patani and Akugbene in Delta State; Opobo in Rivers State; and Arogbo inOndo State.

OccupationThe Ijaw are actively involved in the informal sector of the economy: tappingpalm wine, distilling it to ogogoro, and distributing it through established tradenetworks. They also engage in crop farming, especially, in the rural areas;petty trading and restaurant business; and serving as civil/public servants in theurban centres.

Governance and Inter-Ethnic RelationsAccording to Elder Arc. O.M. Miebaikedoh, there are two divisions of Ijaw inKogi state, namely: Bayelsa/Rivers community and community of other Ijaw.These units operate in five zones: Lokoja, Ajaokuta, Koton-Karfi, Dekina, andIdah.

Chief Ikposo from Odi is the Chairman of Bayelsa/Rivers Ijaw communitywhile Elder Arc. Miebaikedoh is the patron of both organizations in Kogi State.Initially, both meetings were held in Elder Arc. Miebaikedoh’s residence, butfor the purpose of encouraging mass participation, the General Assemblymeetings of the Ijaw community in Kogi State now rotate amongst the fivezones. Each zone comprises several LGAs, and meetings rotate amongst theLGAs. The different villages organise their own regular meetings.

Elder Arc. Miebaikedoh tried to create an “Ijaw Camp” in the Ijara/Ndakoloquarters in the early 1970s. From the late 1990s the Ijaw people began tomove into the camp. Apart from building houses here and there, there is noseparate Ijaw neighbourhood or village in Lokoja and in Kogi State.Nevertheless, the Ijaw have occupied the Marine Road waterfront in largenumbers, and this could be regarded as a major Ijaw settlement area.

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The Ijaw relate very well with their neighbours. Elder Arc. Miebaikedoh, forexample, is a key player in the Ajara community of Lokoja, and a member ofthe Megari Palace. The Ijaw are prominent in their callings and well known inthe local communities. Mrs. Precilia’s restaurant at Jamata (Hedeha), forexample, is well patronised and Mrs. Agnes Afore Kerego is a renownedfarmer.

ProblemsDespite their long stay and integration into the local system, they are denied political appointments and opportunities for employment. This has created theurge to return home. The creation of Ijaw Camp would have addressed this, asthe camp would have become a political unit or ward. The ogogoro businessalso cannot be carried out within strict Muslim neighbourhoods. Niger State – Kainji and New Bussa Towns in Borgo LGAHistory of MigrationMr. Yabo Okporu from Okoloba, Delta State came to the Kainji area throughBaro near Lokoja in 1955 by an outboard canoe, Dogon-Gari. He was a traderin search of new markets for his ogogoro, and the driver of the boat was Mr.Yoro Izon-Ebi from Isama town in Rivers State. They traded to Oshogbo,Ilorin and other parts of Yorubaland. Mr. Yoro Izon-Ebi later took over thebusiness and decided to settle permanently at Fakun.

Yoro secured tenancy rights from the old Fakun people through the Emir ofBorgu, Mokwa District, cleared the bush, and built his home in 1955. The oldFakun people were far away in the hinterland. Using Fakun as his trading base,the business (marketing of ogogoro, amidst hostilities), and the Ijaw peoplespread to other neighbouring communities: Sabon Pegi, Kpalagi, Ebi, Awuru,Zugurma up to Mokwa, and to Niki. Fakun is the only Ijaw village. The Ijawlive amongst the indigenes in the other villages.

When Kainji Dam was completed in 1964 and a motor road was constructed to

Mokwa, Yoro went home and brought several more people to settle at Fakun

for fishing, and there was plenty of catch. The fish was sold to distant markets,

and the Ijaw community in Fakun became the main supplier of fish to

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Ogbomosho and Ilorin, from where it was distributed to several parts of

Yorubaland. Major fish distributors came to Fakun. In the process, some

settled at Fakun.

As the ogogoro and fishing businesses flourished, more Ijaw people, and later,

Urhobo, Isoko, Igbo and the Nupe also moved to Fakun. The settlement

suffered out-migration during the Civil War, but at the end of the war in 1970,

Yoro Izon-Ebi encouraged many more people to settle at Fakun and the

neighbouring villages in Borgu LGA.

Prominent families that then migrated to the area were Mr. Ayapaye (Chief

Carter’s father) and Mr. Peter Nanakede in 1972. They both came from

Enekorogha, Bayelsa State. Mr. Ayapaye, a retired World War II soldier,

became a big-time fisherman. He brought his son, Chief Carter Ayapaye, to

settle in 1983. The families of Aridanzi of Okoloba also settled here during

this period. The Emir installed Izon-ebi as Sarki Ijaw in 1977. He thus

became a member of the Emir’s Council, representing also the Ijaw at New

Bussa.

Occupation

The Ijaw settlers are involved in ogogoro business, fishing, petty trading,

managing restaurants and serving as public servants.

Governance and Inter-ethnic Relations

The people are well organised in five zones: New Bussa, Fakun, Awuru,

Sabon Pegi, and Kpalegi. During our visit, they announced Chief Carter as

their new Sarki Ijaw.

Inter-ethnic relations between the Ijaw and their neighbours—Nupe, Yoruba,

Urhobo—are good. It is as a result of this cordiality that the Emir appointed

Yoro the Sarki Ijaw.

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Problems As in other locations, the Ijaw people are denied political rights—appointmentsand opportunity for employment. The Emir and Nupe people still look at theIjaw as strangers.

The issue of citizenship rights for integrating the 250 ethnic nationalities as oneremains to be tackled in Nigeria (Usman, 1999:34).

Kaduna / ZariaHistory of MigrationThe early settlers in Kaduna town were military personnel, who came either asOfficers or trainees, especially in the Nigerian Air Force.

The second category of settlers were students who gained admission intoAhmadu Bello University (ABU) in the early 1960s; where, after their studies,about 10% usually remained behind to secure jobs. The third categorycomprised civil servants in Federal establishments, such as the Refinery, theRailway, and businessmen.

In Kaduna area, the Ijaw are predominantly found in the Air Force base, NDAquarters, Police Barracks, Kawo, Down Quarters (Railway Old and ExtensionQuarters), and Tundun Wada. Chief Ibibofori Iruenebere used to be therallying point of the Ijaw community, but with his death, the coordination hasshifted to Dr. Kalada D. Iruenebere, at Kwato Street. He has served as theChairman of the Ijaw community in Kaduna, and is currently the Co-ordinatorof the Ijaw National Congress in Northern Nigeria.

We went to Kaduna River bank and found there is no longer an Ijaw settlementthere because of incessant religious and political crises. The Ijaw in Kaduna arepredominantly from: Rivers State- - Kalabari, Okrika, Ibani, Andoni, Abua,Engenni; Bayelsa State- - Nembe, Kolokuma/Opokuma, Odi; and Delta State- -Okoloba, Bomadi, Patani, Burutu. Their population is as follows: Kaduna (800families); Zaria (150 families) and Kafanchan (50 families), respectively. Ofthis number, Bayelsa State has 300 families.

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There is the same pattern of settlement in Zaria, which is dominated by NigeriaRailway workers with a few private sector employees in the Nigerian TabaccoCompany as well as students and staff of ABU and the School of Nursing.Within Zaria, the Ijaw are found at Samaru, Kongo, Sabon Gari and TudunWada quarters.

OccupationThe Ijaw people are public servants working in federal governmentestablishments, mainly Nigerian Railways, ministries and military/policeformations. The businessmen are in the health sector and three of them havetheir own hospitals and clinics, while the others are involved in trading andfishing.

Governance and Inter-Ethnic RelationsThe Ijaw are well organised in separate Rivers and Ijaw communities meetings,especially after the creation of Bayelsa State in 1996. At present, the Ijaw inKaduna State are operating under the umbrella of the Ijaw National Congress(INC). The different groups meet regularly, and, at the end of each month,members of the entire Ijaw community in Kaduna, under the auspices of INC,Kaduna Chapter, meet at different venues to deliberate on common issues.

Problems The problems include non-employment opportunities into the state CivilService, and denial of government scholarships.

Plateau State–Jos and ShendamHistory of MigrationLike in Kaduna and Zaria, early Ijaw settlers came to Jos in the early 1930sprincipally as miners and workers in the colonial service. The secondgeneration of settlers came between 1965 and 1969. In 1984, Ijaw migratedin large numbers to Jos through transfers from the Federal Civil/Public Serviceand private establishments.

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In 2000, Mr. Goodleaf Obele from Agbura, Atissa, founded a distinctsettlement, known as Kankan Village, near Dandin Kowa, Jos. Five Fulani andsix Ijaw families are now living there.

There has been a large number of Ijaw in the military and para-militaryformations since the 1950s: Nigerian Army Barracks (Rukuba), Air ForceBarracks (Bukuru) and Police College (Bukuru). The University of Jos andNational Institute for Policy and Strategic Studies, Kuru, Jos, have alsoattracted Ijaw academics, non-academics and students.

The Ijaw, mainly from Opokuma, Odi, Nembe, Okordia, Zarama, Agbura,Atissa (Bayelsa); Ayakoromo, Bomadi, Burutu and Okoloba (Delta State); andAbua, Engenni and Ogoni (Rivers State), are located within the metropolis,predominantly settled in Dodin Kowa, Anglo-Jos, Alhari-Jos, Rayfield, ArmyBarracks at Rukuba, Air Force Base and Police College, Bukuru, Vom andKuru. The population of Ijaw in Jos is about 300 families.

Occupation Ijaw presence, therefore, is in the public service and the private sector. Thebusiness people are mainly in the informal sector: peasant farming and fishing.A few of them are in professional practice.

Governance and Inter-Ethnic RelationsThe Ijaw in these States are well organised, especially from 1966, and they stillhave regular monthly meetings. The meetings rotate from house to house forpurposes of familiarisation and mass participation. The Ijaw communitycomprise mainly Bayelsa, Delta, and Rivers State indigenes.

They form a part of an existing South-South Community (SSC) in Jos. The

organisation comprises Cross River, Akwa-Ibom, Bayelsa, Delta, Rivers and

Edo States, and each group is represented in the Plateau State Traditional

Rulers Council (Gwom Gwom Jos). The representative of Bayelsans in the

Council is Sir Ewarewah. The South-South Community has a Paramount

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Ruler, Chief Zag Dome from Itsekiri, Delta State. He represents the SSC in all

important meetings in the Plateau Council of Chiefs. There is also a

President-General, Mr. Osoro from Akwa-Ibom State who oversees the welfare

of South-South people in the Jos area. The SSC is recognised by the Plateau

State government, and was formally inaugurated in August/September 2006.

There is cordial relationship between the Ijaw and the local people with whom

they inter-marry. Sir Ewarewah’s Iweeco Electrical Engineering Company

Ltd. has trained over 300 persons from Plateau State who are now

self-employed, and some are now even employers.

At Shendam, the early settlers were mainly there to sell Ogogoro and fish at the

Dam, harassed by the Emir, they left for Ibi in Taraba State. The Deputy

Emir often reported to NDLEA that Ogogoro is the same as goskolo, an illicit

alcohol that is charming his subjects, especially youth, into criminality. The

Ijaw community in Shendam and its environs has filed a law suit against

NDLEA.

Ijaw also live in other neighbouring villages, such as Faju, Nabudi and

Yamini. The total Ijaw population in the Shendam area was: Shendam (5

families), Faju (2 families), Mabudi (3 families) and Yamini (2 families),

respectively.

Kano State – Bagauda Lake and Tiga Dam

History of Migration

There are several Ijaw people fishing along with the Jukun in Bagauda Lake. It

was reported that the Ijaw migrated there from Ibi in Taraba State. They had

left because of the frequent crises in Kano State. Ijaw settlers came in 1956

through the Nigerian Railways and defunct P&T. This was followed at

independence by other public servants.

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Population

There are over 500 Rivers and Bayelsa States indigenes residing in Kano. By

geographical spread, the people are predominantly from: Kalabari, Degema,

Okrika, Bonny and Ogoni in Rivers State; and Okordia, Nembe, Kolokuma in

Bayelsa State. The Andoni are reluctant to join the community, and prefer to

relate with the people of Akwa Ibom state.

Governance and Inter-Ethnic Relations

In Kano, the Rivers/Bayelsa Ijaw community meet regularly. Initially, each

clan had its separate meetings, and the president, secretary and an elected

representative of all the clans constituted a central delegates meeting held on

the last Saturday of each month. The General Assembly, comprising every

member of all the clans is held in December each year with cultural displays

and social activities. In 2002, a new concept was introduced, allowing

individuals to formally register. Over 400 heads of households have registered.

The people coexist peacefully with their neighbours, and participate actively in

the Niger Delta Solidarity Forum. The Forum, chaired by Prince Ime Inwang

of Akwa-Ibom discusses and champions the aspirations of the six oil

producing states in the South-South zone.

Jigawa State - Hadejia

History of Migration

The Hadejia-Jamaare River Basin, 170 kilometres from Kano, was a major

location of Ijaw fishermen. We met children and adults swimming in the

river. Some Ijaw fishermen, who had come from Ibi, were returning to Ibi in

Taraba state.

The Ijaw people cannot survive in Kano and Jigawa States due mainly to the

frequent religious riots in which they are major victims. Under such

conditions, they migrate to Ibi town in Taraba State.

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Borno State - Maiduguri and Lake ChadHistory of MigrationIjaw fishermen on Lake Chad have suffered from the effects of desertencroachment of the Nigerian portion of the lake and the recent handing overof thirty three villages to Cameroon. So they have moved to the villages ofDarrak and Sigiri to fish alongside Cameroon fishermen. In most villages, theJukun are the dominant fishermen.

Lake Chad-Baga-DoroAt Shagara village, by Lake Chad, over fifty Ijaw fishing families have beenliving since 1959.

At Biu town, the Ijaw are mainly military people serving in the multi-nationalforce in the Lake Chad area. The number of Ijaw rose from 60 families to 150families in 1983 when NYSC was introduced and many former Youth Corpersremained there after their service years.

Governance and Inter-Ethnic RelationsThe Ijaw community, comprising Rivers and Bayelsa States hold regularmonthly meetings at Railway Station, an approved place for all meetings bynon-indigenes in Maiduguri. There is also a Women Wing of the communitythat is very active.

The Ijaw Community is part of Niger Delta Forum, of which Chief Barr. Markis the Acting Chairman. The Forum is about to metamorphose into SouthSouth Peoples Assembly, Maiduguri Chapter, where SSPA’s membershipforms are being bought at N= 1,000. The Forum meets at Zuwako’s Hotel everylast Saturday of the month.

There is cordial relationship between the Ijaw and the indigenes and othersoutherners. The Community’s Chairman, Barr. Mark, married an indigene, afellow lawyer in Maiduguri, and has even become a Moslem.

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Adamawa State - Numan, Jimeta and YolaHistory of MigrationIjaw settlers in Numan came in 1958, mainly to serve the Christianmissionaries, and to fish and market ogogoro. The influx increased in the1980s. Ijaw settlers live in the other neighbouring towns of Demsa, Guyuk,Mayo-Lope, Lafia Lamude, Tino, Borrong and Balefi. In Numan, they arepredominantly at Ahmadu Bello Way riverside.

The total population of Ijaw in Numan and its environs is 1,000 families, mainly from Odi, Opokuma, Sagbama, Ekeremor, Nembe of Bayelsa State;Okpokunu, Okoloba and Bomadi of Delta State; and Kalabari, Bonny andOkrika of Rivers State.

Chief Coastman Okubuama once mooted the concept of renaming theRiverside as Ijaw Community Riverside, Numan. In reaction, the MoslemBachama destroyed Ijaw properties, and moved there to literally displace theIjaw. They have even given quit notice to the Ijaw at the Riverside on the excuse that the distilling of ogogoro is an illegal business. But the Ijaw are stilldistilling and marketing ogogoro, fishing, and carrying on petty trade, andprofessional practice.

Governance and Inter-Ethnic RelationsThe Ijaw Progressive Union in Numan controls those in the environs, exceptYola, Jimeta and Mubi. The Emir of Bachama Kingdom in 1986 requestedevery non-indigene community to send a representative to his Council. TheIjaw Progressive Union elected Coastman E. Okubuama as the ParamountRuler of the Ijaw Community in Numan and accredited him to the Emir’sCouncil. In the last Moslem riot, several properties of the Ijaw were destroyed.About 50 Ijaw victims took refuge in Chief Okubuama’s residence. Hecomplained to the Emir’s Council. After lengthy processes, Numan LGAreleased N= 40,000 and three bags of maize for the victims.

The local authorities have classified Ogogoro as an illegal drink, causingpremature death for the elders and anti-social behaviour among youth who

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indulge in it. They therefore banned it, and the Ogogoro Market Associationwent to court, and eventually obtained judgement, but the local people haverefused to accept. From time to time the youth of Bachama Kingdom, inparticular, vandalise distilled drums of ogogoro, and harass the business.

The Nigerian Inland Waterways Authority (NIWA) also intercepts boatsconveying ogogoro from one village to another along the river, and fishermen.The Ijaw Progressive Community meets on every first Sunday of the month toprotect the interests and rights of its members..

The Ijaw in Jimeta, Yola and Mubi There is a large population of serving and retired military and paramilitarypersonnel in Yola and Jimeta. Others have settled. In recent times, largenumbers of public servants with federal establishments and privateorganisations have also moved in. Of these the Ijaw population is 80 families(Rivers) and 30 families (Bayelsa) in Yola and Jimeta, and 8 families in Mubi,who are mainly civil servants.

Governance and Inter-Ethnic RelationsThere was a Rivers and Bayelsa Ijaw Community organization holding regularmeetings up to 2003. Since then, no regular organization has been established.

Taraba State -- Wukari and Ebi Wukari TownHistory of MigrationThe Ijaw migrated to Wukari in 1964, left during the Civil War, and returndfrom 1972. They are predominantly in the Shishi-Katon Section, along IbiRoad, Wukari. Ogogoro is brought in from Bomadi in Delta State. Thepopulation is 20 families in Wukari and 6 families in Gindi Dorwa town,mainly from Amassoma, Peretorugbene, Ekeremor in Bayelsa State andToru-Orua and Bomadi in Delta State.

Governance and Inter-Ethnic RelationsThere are village-by-village community meetings, but no general Ijawcommunity meetings.

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The Jukun are very friendly to the Ijaw and other non-indigenes protectingthem during the ethnic wars with the Tiv of Benue State.

Ibi TownIbi town contains the largest Ijaw settlement in Taraba State. The people areinvolved in fishing and Ogogoro business. The Ijaw who left Shendam,Bagauda Lake, Tiga Dam, and Hadeja in Plateau, Kano and Jigawa Statesrespectively have eventually settled at Ibi town. They fish alongside the Jukun,Isoko, Urhobo and people from Akwa Ibom state. At Wukari and Ibi, the Ijaware mainly from: Amassoma, Ekeremor and Peretorugbene in Bayelsa State,and Bomadi, Okoloba, Burutu in Delta State.

Summary and ConclusionThe Ijaw in Northern Nigeria have concentrated wherever there are majorrivers, lakes and vast farmlands where they practice fishing, commerce(distilling and marketing of the native dry gin, known as Ogogoro), andpeasant farming. As Andah (1995:20) found, when earlier Ijaw settled, theyinvited their kindred to live with them for purposes of protection and safety.Thus, the Ijaw have spread from the first settlement in Lokoja in 1920 to overnine states in the north.

The Ijaw people were concentrated in the Middle Belt region, because they areaccepted there more than in the Hausa-Fulani states in Northern Nigeria. Inthese Middle Belt states, the Ijaw community leaders are even resource personsto the Emirate Councils. This enhanced their internal government andsocio-economic integration. The co-operation between the people of theMiddle Belt and the Ijaw is traced to the period of the struggle forself-determination, demand for separate states and minority politics. ChiefHarold Dappa-Biriye received more support at the London ConstitutionalConference of 1957/58, from the minorities of the Middle Belt than from anyother group (Etekpe et al 2004:17). The historical tie between the peoples ofthe Middle Belt and the Oil Rivers from the pre-colonial period was alsoobserved by Aminu Kano (Abba, A, 2006:13-26).

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Notwithstanding the denial of political rights, the Ijaw settlers have contributedto the socio-economic development of the North through inter-marriage,fishing, petty business, technical and professional services.

The test of maturity and survival of the Nigerian political process remains theviability of the institutional arrangements or structures to accommodate everyNigerian in every part of the country.

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