Socio Cultural Background
Culture
A good point to begin looking at the cultural background of Ihima people is to first of all determine what is meant by culture. The simplest way of defining culture is to look at it as a way of life of a particular group of people living in a given social environment. The Oxford Advanced Learners Dictionary defines Culture as “the customs and beliefs, art, way of life and social organization of a particular country or group.” In other words, culture refers to the total way of life of a particular group of people.
Tracing the culture of Ihima cannot be done in isolation as it is tied to that of Ebira Tao people. The name Ebira’ itself is descriptive of the respect and reverence in which the people hold, and relate with their elders. No Ebira man is expected to be rude to an elder in the society and this has been transferred from one generation to another.
The Ihima people (take as Ebira people) have a robust number of traditional festivals celebrated either as a form of worship of one deity or another and as a source of social interaction and entertainment for the people. These traditional festivals include Ekuechi, Eche-aane, Eche-ori, Eche -ahana, Eche-ikuta and Eche-egbe among others. Of all the above, the only one that is exclusive to Ihima is Eche-Ikuta or Eche-onyebira which is observed in celebration of the death and burial of the mother of Ebira-Tao, Onyi ayi Upayi who died and was buried in Ihima.
It is important to note that these festivals were celebrated without the rancour and violence that is currently associated with some of them. They served as medium of interaction and basis of unity within the people of Ihima and even their neighbours in other districts of Ebiraland.
Even though some people attribute the violence associated with the celebration to the fact that our ancestors were war-like people, their war stories were related to warding off attacks on them rather than internal conflict within them. In comparing the present with the past, a re-nown Professor from Ahmadu Bello University, Zaria, Professor Abdullahi had this to say: “——- violence as associated with Ebira race in the dim past was in the defense of the collective security and interest of the people against external threats. It was not fratricidal, nor was it violence against brothers/ sisters and for its own sake, and on the face of it for no just cause.” The point has been lucidly made and therefore does not require any further illumination.
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The claim of these six clans to nativity derives from their ownership of land, market and economic trees. These distinguished them from settler clans like Akuta from Okengwe and Anigwere from Epe-Edo in Edo State.
Each of the six clans enjoys absolute autonomy as they do not need to take permission from or hold consultations with one another before installing their own clan chiefs. Suffice it to say that each of the six clans is independent of one another. They only came together to consult one another when these was need to take collective decisions on matters that concerned the society. And we still do today.
