Table of Contents
Origin of the Akweya tribe
Based on the Kano chronicle supported by L. Rodds and Cleve Roy Sandas, modern Akweya is believed to be part of the great salt traders in ancient Akwana, also referred to as the salt headquarters between 1331 and 1608.
Akwana was an ally of the Kwararafa Confederacy, which rose to prominence before 1500. Other existing tribes were Abakwariga, Jukun, Idoma, Etulo, Igala, and Alago.
It is believed that modern Akweya took their name in memory of their ancestral homeland, Akwana.
The Idoma people were distraught when the Jukun, considered relatives, began to exert control over them and other groups in the confederacy. Feeling disrespected, the Idoma decided to migrate southward, while the Akwana salt traders also moved in the same direction as the Kwararafa declined.
In a recent attempt to shed light on the origin and migration of the Akweyapeople, a linguistic analysis was conducted based on R. G. Armstrong’s classification of the Idoma language belt. This classification, which includes six categories, serves as the foundation for the discussion in this paper. This article focuses primarily on the first and sixth categories, which you can find below.
- The central Idoma dialect spoken in Otukpo, Adoka, Ugboju, Onyagede, and Ogiewu is categorised under category 1 in R. G. Armstrong (92). Although variations exist within this category, such as speech patterns and inflection, the Oglewu people notably emphasise the ‘LL’ factor.
- The Akweya people’s distinct dialect is shaped by historical and sociological factors related to their migration. They are part of the Idoma groups that originated from Apa but later dispersed. Their migration route took them through the northern border of present-day Cross River State, referred to as “Ogoja” by R. G. Armstrong. The Akweya have an origin story intertwined with that of Idoma, and they were once part of the Jukun Empire before migrating to their present location in the southern part of Yachi country. Despite recorded historical data, oral tradition also contributes to understanding the origins of the Akweya. An oral source indicated that the leader of the Idoma group, known as Akwu, was one of the offspring of Idu, the putative father of the Idoma people. Idu’s name became the adopted identity of his descendants, Idu oma, meaning ‘that Idu.’ Akwu married an Ogoja woman, and their children, the Akweya or Yache, speak their mother’s language but have Idoma ancestry.
There are various theories about the origin of Idoma, including one that suggests it is derived from the phrase ‘Idu ma,’ meaning ‘Idu gave birth to.’ The research emphasises the significance of Akweya’s origin, genealogically linked to Idoma. It explores the various migration phases of different Idoma groups from Kwararafa to other directions, impacting their socio-cultural lives differently. The south-south and east movements towards the middle Cross River region resulted in the formation of the Okpomlokpo and Akweya groups, with the former situated within the Ufia of modern Utonkon, as referenced in the study. The Akweya people, once settled in Ogoja, integrated the local culture into their own before migrating westward. This cultural blend led to the development of vibrant social organisations, traditional art forms, and lively dance and music traditions. Despite their migration, the Akweya retained critical aspects of their original political culture, which Armstrong distinguishes as the oldest in the Idoma region.
1934, during a reorganisation, the Akweya people showed a strong desire for a unified chieftaincy, more so than other Idoma groups. The Ichahoho and Odumudance guilds were well-developed, and age-grade clubs maintained sturdy clubhouses. Akpa was known for its woodcarving and had a history of using the “pagan harp” as a powerful charm, like Birom and Jukun.
According to Erim O. Erim, the Jukun coup d’état caused a significant shift in the Kwararafa confederation in 1630, which upset the Idoma government. As a result, the Idoma people left the confederation, increasing hostility and strife. Historical accounts suggest the Akweya, a long-migratory Idoma group, have a warrior-hood tradition and cultural exchange with the Yache of Ogoja. This interconnectedness with diaspora kinship and other factors may have contributed to their mastery of masquerade traditions. The Akweya people, primarily residing in the lower belt of the Benue River, are also found in central Nigeria.
Language and cultural beliefs of the Akweya Tribe
The Akweya people believe that death is not the end of life but a transition to the ancestral realm called obankwu. Here, those who have lived a worthy life become ancestors, remaining in this spirit realm until they are reincarnated back into the world of the living. The process of reincarnation in Akweya involves the return of a deceased person through a newborn child and the emergence of ancestral masquerades. This belief reflects a unique perspective on life and death within the Akweya culture.
Among the Akweya people, every newly born child is believed to be the reincarnation of a deceased relative or friend. Inquisition rites are performed to determine the child’s actual personality using theatrical mediums. This practice reflects the belief that the child has come to reunite with the family after a temporary stay in the ancestral realm.
In Akweya culture, the second concept of reincarnation involves the embodiment of specific ancestors in masked forms called imukwu Opwu, meaning ‘ancestor of the clan’. These ancestral masquerades play a significant role in various cultural events, such as festivals, burial ceremonies of respected elders, and coronation ceremonies. They are believed to interact with the living and perform in honour of the departed or during important cultural gatherings.
This highlights the significance of incorporating artistic and theatrical elements into funeral rites to ensure the peaceful passage of the deceased’s spirit. Failure to properly observe these rituals may result in the belief that the soul will wander, posing a potential threat to the living. In the Akweya worldview, harmony between the living and the ancestors is crucial, as both entities mutually support and influence each other.
Traditional Attire of the Akweya Tribe
Like other tribes in Benue, with different colours representing each tribe, the Akweya also have their fabric, which consists of wine and dull green.
Political System
The coronation ceremony of a king, known as Okwikwi among the Akweyapeople, is a significant part of their political culture. This process ensures that the incoming king is fully immersed in the responsibilities and behaviours expected of the office, both physically and spiritually. Data for this study was gathered from records, interviews, personal participation, and observations of multiple Chieftaincy coronation ceremonies in Akweya.
The coronation ceremonies of Orgbabe in Otogwi from 25th—31st March 2007 and Ogamode of Imala lineage in Adim from 18th—26th April 2008 shared similar ceremonial aspects despite being for different political offices. These rare events hold significant political traditions within the community’s long history.
Kinship in Akweya
Okwikwi, the traditional king of the Akweya community, holds a significant but delegated role. Forbidden from activities like going to markets and attending funerals or social functions with spirits, the king is seen as an ancestral extension in human form. This reflects the spiritual beliefs of the Akweyapeople, where the living and the spirit world are in constant rapport. The king’s role is so esteemed that procedures of coronation and other rites are performed to conceal his mortal humanity.
In modern Akweya, the traditional prerequisites for kingship have evolved. Lineages can appoint kings based on their criteria, disregarding old age and traditional dispositions. This has led to young men becoming kings in some communities. The crucial role of the king, known as Okwikwi, remains as the custodian of the people’s sacred staff and the mediator between the ancestors and the community.
Different clans have titles reflecting their ancestors’ courage, bravery, andcapacity to manage the population. The titles are:
The Akweya people highly value their clan titles and ancestral links. A salutation without specifying the title is considered arrogant and disrespectful to the person receiving the salute. The Akweya people feel that a mere greeting is insufficient and that all greetings should include the titles of those present. This acknowledges their roots and avoids provoking anger from organisations or assemblies. The significance of referring to ancestral links and family background is stressed in modern Akweya, where everyone must identify with their ancestor, and their status must always be noticed. This emphasis on ancestral ties and family history is critical in Akweya culture.
FAQs
Where Is the Akweya Tribe Located in Benue State?
The Akweya tribe is in the Akpa District in the Otukpo Local Government Area of Benue State.
What Is the Occupation of the Akweya?
The Akweya are mainly farmers, with some majoring in fishery.
What Do the Akweya Call Themselves?
The Akweya are fond of calling themselves Sons of Akwu.
