By Abdulkarim Omuya Adubi Abdulmalik.
Chairman of this occasion, special guests, members of Egbira Community Association, ladies and gentlemen, Good morning.
It is indeed, a great honor to stand before you today to speak on a theme that is both close to the hearts of many Egbira people and deeply relevant to our times – “Egbira Culture: A Tool for Unity and Progress in the Diaspora.”
Introduction
Culture is the soul of a people. It defines who we are, shapes how we live, and connects us to our past, our present, and our future. For us, the Egbira people, culture is not just a way of life; it is our identity, our strength, and our unifying bond.
From the undulating hills of Okehi and Okene to Adavi, Okengwe, Ihima, and Ajaokuta, our ancestors built a proud civilization founded on truth, hard work, respect, and unity. These are the profound values that continue to define us wherever we go, wherever we are.
Today, many of our people live far from home: in Abuja, Lagos and Port Harcourt. Far away in countries such as Ghana, the Sudan, Canada, Europe, America, and the Middle East, our very hard working brothers and sisters are domicile in those places doing legitimate work to eke out a living. Then, the question arises:
How can Egbira culture remain a tool for unity and progress among our people in the diaspora?
That is the heart of my presentation today.
Brief Historical Reflection
Let us first remember where we came from.
The Egbira trace their origin to the ancient Kwararafa Kingdom, from where our forebears journeyed and settled around the confluence of the Niger and Benue Rivers – hence the name “Egbira Opete,” meaning “the people of the confluence.” We are known as a proud, republican people – democratic in spirit, industrious in character, and fiercely committed to communal welfare. Our Ohinoyi of Ebiraland, His Royal Majesty, symbolizes this unity and continuity – a custodian of our history and a bridge between tradition and modernity.
Egbira culture is a rich fabric of traditions, reeling a social structure anchored on clans cum chieftaincy affinity. Though agrarian, Egbira people have distinct festivals like the Eche Ane (masked masquerade festival), Eche Ori (New Yam festival peculiar with Ihima and Egayin districts) and Unehe/Ekuechi (singers/unmasked night masquerade who are profound lyrical ballet) laced with rich musical heritage. The culture also encompasses traditional beliefs that have blended with Islam and Christianity.
The social structure and leadership in Egbiraland is an organized Clan system whereby each federating clan has a Chief is its head. This is because, we are Republicans. But the eventual establishment of Ohinoyi stool has further united the people as the Ohinoyi of Egbiraland wields authority over all the clan chiefs.
Traditional practices
Agriculture: Farming is a significant part of the economy and livelihood.
Weaving: The Egbira people are well-known for their cloth-weaving skills.
Hierarchy of Respect for elders: There is a strong cultural emphasis on respecting older generations.
Community cohesion: A focus on building and maintaining strong community bonds is central to their values.
Religion and spirituality
Before the introduction of Islam and Christianity, Egbira people practiced a form of African traditional religion with a central focus on a Supreme Being called Ohomorihi, (the Rainmaker) who lives in the sky. Rites are performed to appease Ohomorihi whose attributes include punishing evildoers and rewarding good people. Other religious figures below the Ohomorihi are ori (deities) and spirits. The Supreme Being is also known as Ihi’neba(the One on the Throne in the sky).
Ekuechi festival:
Ekuechi festival is the most widely celebrated traditional festival in Egbira Tao communities in Kogi State. It is held every year starting from last days of November till late December or early January. The duration of the festival is long because different districts are at the liberty to fix their dates to mark the festival. “Eku” in Ebira represents an ancestral masquerade while “Chi” means to descend. Thus, Ekuechi means descendance of the ancestor. In traditional Egbira culture, there exists a belief in the existence of a land of the living and another for the dead, and veneration of the land of the dead by those from the land of the living. Ekuechi can therefore be interpreted as ancestral spirits returning to earth.
Veneration of ancestors:
Belief in a spirit world where dead ancestors live is a part of the tradition. The masquerades performing in the festival are believed to have access to the spirit world where dead relatives abide watching the behaviors of the living.
During the festival, these masquerades deliver messages of good tidings and admonishment from the spirit world. The festival also marks the end of the year and the beginning of a new one. A major performance during the festival is by unmasked Eku’rahu (night masquerade) that is centered on singing, drumming, and chanting.
It is pertinent to state that during their night performance; only male adults are allowed to come out to watch them. Female members of the community are not allowed by the traditional rules to come out to watch these unmasked artiste masquerades. Under-aged boys are also not allowed to come out so that the garrulous and inexperienced among them would not exposed the secret rites associated with custodianship of the night masquerades. It is a top secret, known only to the adult menfolk.
Dynamism of culture
Culture is dynamic and not static. It is constantly changing and evolving through interactions, social changes, and new experiences. This is because culture is a fluid system of learned behaviors, beliefs, and values that are continually shaped and reshaped over time.
Key aspects of culture’s dynamic nature
Constantly evolving: Culture is not fixed. It is in a state of continuous change, influenced by a multitude of factors.
Shaped by interaction: As individuals and groups interact, it creates opportunity for negotiation and transformation of cultural elements like language, beliefs, and norms.
Social change: Broader societal changes, such as technological advancements or social movements, have a strong impact in reshaping cultural identities and practice.
Environmental adaptability: Culture is the way a society adapts to its environment. Therefore, as the environment changes, so does the culture that is built to navigate it changes.
Scale of change: The pace of change varies across cultures; some change more slowly while others change at a much faster rate. What is important is the change.
Contested and negotiated: Cultural ideas and values are not always universally agreed upon and are often subject to debate and negotiation within a community. Any wonder why, there is growing agitation for the reform of masquerade in Egbiraland.
Modern influences: Today, traditional practices often blend with Islam and Christianity, especially in areas like marriage and faith. The religions have also dismissed the belief that the dead could come back to this world or interact with the living as held by the people’s tradition.
Given that much of the secrecy such as the cling to ancestors and the myths surrounding custodianship of masqurade, the society has to own up to the reality of our time. We are now in the era of Information and Communications Technology (ICT), The era where computer has rendered typewriter obsolete; the era where post office has been replaced by email; the era where letter writing between friends, relations and family members has been replaced by mobile phone call, text message, WhatsApp chat, instagram, and ‘X’ (former Twitter). And now, what is most amazing is the advent of Artificial Intelligence (AI) in our complex daily human activities.
Agreeing that masquerade activities could be sources of entertainment, those who are still inclined to it should embrace reforms that could even turn it to tourism that would attract economic advantage. Ovia Osese in neighboring Ogori-Magongo community is a good example of using culture to improve economic wellbeing of the people. All hostile tendencies attached to masquerades outing in Egbiraland should be stopped and pave the way for civility and fundamental human rights.
The enduring family life, food and social system
Egbira culture is built on moral pillars that hold timeless relevance. In the early history of the Egbira people, the family was headed by the father or the oldest male who acted as the provider, religious leader, and protector of the family (Adarehi). Other important social systems are compounds (Ohuoje) which are composed of related or kindred descent through the male line (patrilineal) families, Ovovu, the outer compounds, and then lineages (Abara), composed of several related compounds. The Clan (Iresu) is a community of kindred lineages in Egbiraland and is led by the Otaru (Chief). Clan identities are distinguished by symbols: mostly animals such as leopards, crocodiles, pythons, or buffalo. The affairs of the community were managed by a group of elderly male members, each representing related lineages.
As mentioned earlier, the principal occupation of Egbira people is farming. They cultivate maize, yam, cassava, and vegetables. In the nineteenth century some communities cultivated and traded in gorigo (beni seeds).
Egbira women are also known for the weaving of clothing, crafts, hair making and they are generally very industrious.
The Egbira people have peculiar ways that they prepare their meals which are only distinct to them and form part of their identity. The Egbira people bring to the world Ọve, which is made from water yam specie of yam tuber and usually made with a particular kind of leave. This is typically what we know as moi moi (beans pudding) but with the difference that Egbiras make this pudding out of Evina (water yam) rather than the typical beans that many Nigerians are used to.
Our Cultural Values
Egbira culture is built on moral pillars. It holds timeless relevance.
We believe in Ọ́zú – ancestor pride tenacity.
We cherish Ogereva – Veneration of hardworking and very successful farmer.
We uphold Ugà – respect for elders.
We celebrate Ebiraoiza – discipline and fairness.
We revere Ohi’ube – great archer.
Egbira people find spiritual and artistic expression in our various traditional festivals. These values are not relics of the past; they are living principles that can guide us toward unity and progress in any part of the world. However, advancement in civilization and the penetrating exposure to the reality of life through Islam and Christianity has, to a very large extent, demystified the masquerade connection with the dead. Masquerade outing is highly entertaining but it often turn violent hence the growing call for reformation. After all, culture is dynamic.
Egbira in the Diaspora
Now, as our people migrate in search of education, business, or professional opportunities, a vibrant Egbira diaspora has emerged – from Lagos to London, from Abuja to Atlanta.
In these distant places, culture becomes more than entertainment; it becomes a bridge to home and an anchor of identity.
Through associations like the Egbira National Congress or Egbira Development Unions, our brothers and sisters abroad come together to celebrate festivals, promote language, support one another, and give back to the homeland.
In these associations, we see culture at work – binding hearts, restoring pride, and building networks of trust and progress.
Culture as a Tool for Unity
Wherever Egbira people gather – be it for the traditional costume ceremonies in London or Ikede (unmasked artiste daylight singer) performance in Abuja or Lagos – there is a deep sense of belonging. Cultural expressions such as songs, dances, and traditional attire remind us that no matter where we live, we are one people.
Unity through culture is more powerful than unity through politics or economy. This is because the former speaks to our shared emotions, our language, and our memories.
When we dance to Egbira drums abroad, when we speak our language to our children, when we call one another Onoruoiza or Omehiami – brothers and sisters – we affirm that our roots still run deep.
Culture as a Catalyst for Progress
Far from being about only unity, culture is an invaluable tool for progress. Egbira values of hard work and cooperation can translate into modern success in business, in education, and in community development.
Across Nigeria and the diaspora, we see Egbira professionals excelling as academics, doctors, engineers, journalists, artists, and entrepreneurs; all drawing from that same cultural ethic of perseverance and truth.
Diaspora associations today are funding schools, hospitals, and scholarships back home. They are using their collective strength to solve local problems; from inter-clan crises and youth unemployment to education support.
Ladies and gentlemen, that is progress powered by culture.
Challenges Ahead
However, we must also be honest about the challenges.
Many of our children born abroad no longer speak the Egbira language. Even within Nigeria, many of us do not speak our language to our children.
Some cannot identify our music.
Our oral traditions and folk stories are fading with the older generation.
If we allow this to continue, we risk losing not only our language but our identity. So, what do we do?
Ways Forward
- We must document our culture through books, films, and digital archives.
- We must teach our language even in diaspora homes and schools.
- We must support Egbira cultural organizations to host festivals, lectures, and online cultural education.
- We must connect with our traditional institutions at home, especially the Palace of the Ohinoyi, to ensure continuity of guidance and heritage.
Conclusion
In conclusion, my dear brothers and sisters, Egbira culture is not just a memory of the past, it is the map to our future and a source of identity in a world of diversity. It also gives us a tool of unity in times of division as well as serving as our moral compass in a fast changing world.
Let us, therefore, hold on to our culture – not as a costume for festivals, but as a living philosophy for daily life.
As our elders say:
“Avuvobe ovukatani” – There is power in unity.
If we live by that, we will remain united, strong, and progressive – wherever we may find ourselves in the world.
Post script:
Why use Egbira, not Ebira?
After decades of campaign, intellectual brainstorming and organized symposia/conferences, the people of Ebira from various enclaves finally secured an official spelling of the name “Egbira” for the ethnic group, as published in the Federal Republic of Nigeria Official Gazette on July 14, 2022. They had been previously called Igbira, Ebirra, Egbirra, Ibira, Ibirra and Egbira. Ibrahim Ohida, national secretary of Ohiku-Ebira Descendants Union (OEDU), announced the development in a statement:
“The Ohiku-Ebira Descendants Union (OEDU), wishes to formally inform members of the Ebira Nation that the Union has secured an official gazette of the agreed common name EGBIRA spelt E-G-B-I-R-A for people of the Ebira Nation comprising Ebira Opete, Ebira Miyakan and Ebira Etuno (Igarra) … This is in recognition of our common ancestry and expressed desire to be so recognised for reasons of unity, numerical strength and enhanced political relevance among the comity of ethnic nationalities in Nigeria.”
The group said the adoption of the common name was made based on the agreements reached during consultations with traditional fathers and stakeholders at Okene and Koton Karfe conventions in 2010 and 2021, respectively.
Thank you very much.
May Egbiraland continue to prosper.
– Mr. Abdulkarim Omuya Adubi Abdulmalik, Publisher, Savannah Newshub, Abuja at the Launch of Community Hall/Egbira Cultural Day, organised by Egbira Community Association, Gwagwalada, Abuja FCT, December 6, 2025 at Government Day Secondary School, opposite NNPC Filling Station, Gwagwalada, Abuja.
References
Simwa, Adrianna (2018-01-15). How did Christianity come to Nigeria? Legit.ng – Nigeria news.
Editorial Comment. Return of some imprisoned Nigerian ancestors. The Nation Newspaper. 2022-10-13.
Onukaba, Adinoyi-Ojo. Playing at the Crossroads: Social Space as Metaphor in Ebira Masked Performances. 1996, p. 22-57.
Umuteme, Benjamin. Ohueje Ohinoyi festival as an emerging tourism attraction in Ebira land. 2022-01-27. Blueprint Newspapers Limited.
Eze, Chinelo. Moi Moi Wars; Ebira Ove Versus Eastern Okpa Ogede. The Guardian Nigeria News – Nigeria and World News. 2022-02-24.
Prof. Ododo, Sunday Enesi. The Theatrical Aesthetics and Functional Values of Ekuechi Masquerade Ensemble of Ebira People in Nigeria. African Study Monographs… 2001, p. 2-6.
Ozovehe, Zacchaeus. The Need for Reforms in Ebira Cultural Festivals. Kogi Reports, May 15, 2018.
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