The Jenjo People: Governance, Language, Culture, and Spirituality

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On the fertile banks of the River Benue, where the timeless sound of wooden paddles dipping into the water harmonises with the deep, resonant rhythm of ceremonial drums, lies the homeland of the Jenjo people. In an era often defined by centralised power and top-down authority, the Jenjo present a captivating alternative: a community woven together not by the dictates of a king or the force of an army, but by the enduring threads of mutual dialogue, shared cultural values, and the revered wisdom of their elders. Their social fabric challenges conventional notions of governance, proposing a system where authority is legitimised not by birthright or conquest, but by collective respect.

For the Jenjo, the principles that order their world are born from consensus rather than coercion. Leadership is not a title to be commanded; it is a trust to be earned through demonstrated wisdom, service, and integrity. Similarly, justice is not a rigid law imposed from above but a fluid concept, debated and agreed upon by the community to restore balance and harmony. Most profoundly, their unity is not a product of force or fear; it is a dynamic and joyful celebration of a common identity, continuously renewed through storytelling, ritual, and collective decision-making.

This article delves into the intricate social architecture of the Jenjo people, exploring how their ancient model of participatory governance not only sustains them but also offers invaluable insights for a modern world searching for more inclusive and resilient forms of community.

The Jenjo people’s story stretches from ancient migrations out of the Lake Chad basin to the fertile valleys of Taraba, Adamawa, and Gombe States. Along the way, they preserved a worldview where farming, hunting, festivals, and even the language they speak, Dza, carry the essence of who they are.

Understanding the Jenjo entails understanding a people who exist at the nexus of history and heritage, spirituality and survival, where their identity is nourished by every market day, hunting expedition, and ancestral ritual.

 

Traditional Governance: A System Built on Dialogue

Unlike kingdoms with absolute rulers, the Jenjos practised a decentralised style of governance. Power rested in their small, self-sufficient villages, where councils of elders, respected for age, wisdom, and knowledge of customs, guided daily life.

These elders settled land disputes, decided on farming and hunting rights, and led community rituals. But what truly set their governance apart was their devotion to dialogue. Nothing was rushed; every matter was discussed until a consensus was reached. The word ‘Edza’ itself reflects this tradition of collective decision-making.

Even conflicts were not closed forever. Some disputes could be revisited posthumously, as preserving harmony was more important than winning. At the apex stood the Ivah Waka Zabteh, the paramount ruler. More than a political leader, Ivah symbolised unity, safeguarded culture, and presided over festivals like the colourful Minhu Hunting Festival.

In the Jenjo worldview, leadership was never about power. It was about legitimacy, respect, and service to the people.

 

The Language of the Jenjo: Dza

The lifeblood of Jenjo identity is their language, Dza (also called Jen). Belonging to the Adamawa branch of the Niger-Congo family, it ties them to the wider Benue Valley and recalls their migrations from the Lake Chad basin.

Dza is still spoken in markets, festivals, and storytelling sessions. It carries not just words, but the values of dialogue and consensus that define Jenjo culture. Their personal names often reveal spiritual truths, such as:

• Phychwemillah—“God“has done it for me.”
• YuYuankumaphew—“There“ise like God.”
• Nyimitayan – “My heart is now calm and relaxed.”

Despite pressure from dominant languages like Hausa, Fulfulde, and English, Dza remains a proud badge of Jenjo heritage.

 

The Monarchy: Symbol of Unity

While village elders govern daily affairs, the Ivah Waka Zabteh embodies Jenjo identity across scattered settlements. The Ivah is both a cultural and spiritual head, representing the people during festivals, inter-ethnic relations, and moments of heritage preservation.

During the Minhu Hunting Festival, recognised by the Taraba State Government, the Ivah presides over rituals that celebrate courage, unity, and survival. Unlike autocratic kingships elsewhere, the Jenjo monarchy is symbolic and custodial, rooted in respect and ancestral values. The Ivah is not feared as an overlord but revered as a living link between the Jenjo’s past and present.

 

History: Journeys Across Rivers and Lands

The Jenjo trace their beginnings to ancient Sudanic migrations, moving from Ethiopia and Sudan toward the fertile lands around Lake Chad. From there, they journeyed through Zazzau (Zaria), Turunku in the Jos Plateau, and the Gongola River basin before finally settling along the River Benue in Karim Lamido, Taraba State.

Some remained in Numan, where their Bwatiye neighbours call them Jenne Waddeh. Along the way, they farmed, hunted, fished, and reared livestock, adapting to every environment. Over time, they cultivated cash crops such as cotton, coffee, and groundnuts, thereby diversifying their trade and enhancing their survival strategies.

Their bravery, communal spirit, and traditions kept them united. Even today, the Ivah’s authority, the Minhu Festival, and the Dza language continue to weave the Jenjo together across states and generations.

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Culture and Daily Life

The Jenjo are primarily farmers, cultivating staples such as yams, millet, and sorghum, and they also engage in trading activities for groundnuts, cotton, tea, and coffee. Hunting, however, is more than survival; it is a symbol of courage and unity. This is why the Minhu Hunting Festival is their most famous celebration, uniting communities through feats of bravery.

Fishing along the River Benue sustains households and drives trade, while livestock, including cattle, sheep, goats, poultry, swine, and rabbits, serve as a source of food, wealth, and prestige. Markets, especially the Thursday market, are more than economic centres. They are social stages where stories are shared, alliances forged, and traditions reinforced.

At the centre of it all stands the Ivah Waka Zabteh, custodian of customs and guardian of Jenjo identity.

 

Spirituality: Fi, Ma, and the World Beyond

The spiritual world of the Jenjo mirrors that of their Jukun neighbours. Their supreme deity is Fi, associated with the sun, a radiant symbol of divine power. Alongside Fi is Ma, the earth deity and creator of all living beings.

Beneath them are lesser deities:

• Umwa – god of war and hunting
• Nimbwi – spirit of the whirlwind
• Kue – divine “policemen” who punish wrongdoing

The Jenjo also believe in reincarnation. An enemy slain in battle could be reborn through the wife of his killer, signalled by restlessness during her pregnancy. But if the slain held hatred for his killer, he would refuse rebirth and instead haunt the slayer spiritually.

This worldview ties the Jenjo to the cosmos, linking morality, destiny, warfare, and community life to forces beyond the visible.

 

Conclusion: The Spirit of the Jenjo

The Jenjo people are more than a community; they are a living story of dialogue, resilience, and harmony with both the land and the unseen world. From the wise councils of elders who governed through consensus to the Ivah Waka Zabteh, who embodies unity and ancestral authority, their governance reveals a society built on respect rather than force.

Through their language, Dza, they preserve not only words but also the philosophy of togetherness that defines their identity. In their farming, hunting, fishing, and market life, culture is not an abstract idea but a daily rhythm that binds generations. And in their spirituality, honouring Fi, Ma, and the spirits that guard morality, they show a worldview where the natural and the divine are inseparably linked.

Even today, as modern pressures challenge smaller communities across Nigeria, the Jenjo continue to carry forward the flame of their heritage. Every Minhu Hunting Festival, every Thursday market, and every name spoken in Dza is a reminder that their ancestors still walk with them.

To understand Jenjo is to see how a people can remain strong without central armies, rich without vast kingdoms, and united without conquest, proving that true power rests in community, memory, and spirit.

 

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Frequently Asked Questions (FAQs) About the Jenjo People

Who are the Jenjo people?

The Jenjo are an ethnic group in Taraba, Adamawa, and Gombe States of Nigeria, known for their unique governance by councils of elders, their language Dza, and their vibrant hunting traditions.

What is the Minhu Hunting Festival?

The Minhu Hunting Festival is Jenjo’s most celebrated event, showcasing courage, unity, and ancestral traditions through communal hunting and cultural displays.

What language do the Jenjo speak?

They speak Dza, an Adamawa language of the Niger-Congo family, which carries their cultural identity and is still spoken in homes, markets, and festivals.

Who is the Ivah Waka Zabteh?

Ivah Waka Zabteh is the supreme ruler of Jenjo. More symbolic than political, he serves as a cultural and spiritual custodian, especially during festivals and heritage events.

What do the Jenjo believe in spiritually?

The Jenjo worship Fi, their supreme deity linked to the Sun, and honour other spirits, such as Ma (the earth deity) and Umwa (the god of war and hunting). They also believe in reincarnation and the presence of ancestral spirits.