Idris Ejima Aruwa,
Aju Onubiogbo,
Igalamela Clan,
Opata, Idah,
Kogi State.
A two part publication with the title: “The Battle for the Throne of Ata-Igala and The Claims of Prince Ocholi Idakwo Ameh Oboni III” by Mr. Ochedi Shaibu Udale of the Aju Akumabi Royal Lineage (One of the four ruling houses of the Ata Ayegba oma Idoko dynasty) was circulated on most popular Igala social media groups with the concluding part published on 4th October, 2024.
Mr. Udale in his article analyzed the Claims of Prince Ocholi Idakwo Ameh Oboni III in the Court of Appeal, Abuja division, filed on the 13th of September, 2024. Prince Ocholi was dissatisfied with the ruling of a High Court sitting in Lokoja which to him occasioned serious miscarriage of justice in the case seeking the nullification of the appointment of Ata Alaji Mathew Opaluwa Oguche Akpa II as the current Ata-Igala.
Prince Ocholi is challenging the validity of the law; “Igala Area Traditional Council (Modification of Native Law and Customs) Order, 2015: Procedure and Regulation for the Selection and Ascension to the Stool of Attah Igala” Signed by His Excellency, Capt. Idris Ichalla Wada, the Executive Governor of Kogi State as he was then. This law was applied in the appointment of Ata Alaji Mathew Opaluwa Oguche Akpa II as the Ata-Igala. He went on to insist that the only valid Law that ought to be used should be; “The Igala Native Authority (modification of Native law and customs) Order; of 10th January, 1961, which states that only the direct son of the Ata-Igala can be appointed to the throne of the Ata-Igala. Therefore, all grandchildren and nephews of a previous Ata-Igala are not qualify. In summary, Ata Alaji Mathew Opaluwa Oguche Akpa II, the present Ata-Igala who is the grandson of Ata Oguche Akpa is not qualify to be on the throne and should be dethrone.
Prince Ocholi made a promise to discontinue his case if there is any such traditional/historical evidence to show that there was at any time, any Ata-Igala in the present Ata Ayégba Óma Idoko dynasty who sat on the throne without his father previously occupying same sacred seat.
To buttress Prince Ocholi’s case, Mr. Udale went on to state the history of the Ata-Igala ascension to the thrown from inception and the event that led to the reduction from originally five (5) ruling houses:
- The Akumabi (Onakpa)
- The Akogu
- The Agada Elame
- The Aidoko Onuche
- The Ohiemi Obogo (Ocholi)
To original three ruling houses following the extinction of two of the original ruling house (The Agada Elame and The Aidoko Onuche) due to the absence of their direct son, when it became their turn to ascend the throne.
The current four (4) ruling houses which are: The Ameh Achor Akumabi and Itodo Aduga Akumabi (Akwu), The Akogu and The Ohiemi Ogbogo (Ocholi) ruling houses is because the Akumabi ruling house divided into two under a special circumstance. He also went on to analyze the role of Achadu òkò Ata and the composition of the Kingmakers under the two laws (1961 and 2015).
My concern
This court case has been going on since the ascension of Ata Alaji Mathew Opaluwa Oguche Akpa II on the 18th October, 2021, yet there has been no publicized efforts by any known Igala institution or group to resolve the issues raised. In Igala Kingdom, there are various institutions and groups both home and abroad that should have intervened to avoid the unforeseen calamity. Institutions such as:
- The Igala Area Traditional Council
- The traditionally Beaded chiefs (both classified or unclassified by Kogi State government)
- The member of the Ata-Igala Royal council
- The Igala Cultural Development Association (ICDA)
- Ukomu Igala
- Igala Heritage Foundation, and many others.
Does it mean that Igala society have lost its traditional leadership in the absence of any political leader? Is it that our Elders are not seeing the grievous implications of this court case should Prince Ocholi succeed? Should we all wait until the once great Igala Kingdom that is already on his way down from grace to grass become a subject of mockery by other ethnic groups?
My Position
As a son of Igala land and a bonafide stakeholder in Igala kingdom, I feel entitled to make my opinion known. However, I will not address the legality of the court case since it is will be prejudicial. I will focus my opinion on the historical, traditional and cultural aspect of the issues raised by Prince Ocholi Idakwo Ameh Oboni III and Mr. Ochedi Shaibu Udale.
Let me assume that Prince Ocholi is right, that the only valid law for the ascension to the throne of Ata-Igala is “The Igala Native Authority (modification of Native law and custom) Order; of 10th January, 1961, which states that only the direct son of the Ata-Igala can be appointed to the throne of the Ata-Igala. The question that will follow will be; which of the sons of Ata-Igala is qualified?
According to the popular oral tradition, it is only the son born in the palace while his father has already ascended the throne of the Ata-Igala can be made the Ata-Igala. Presently, the implication is that only one son of Ata Ali Obaje Ocheje of the Itodo Aduga (Akwu) ruling house is qualified to be the Ata-Igala. The other descendants of Ayegba oma Idoko from the other three ruling houses will become extinct and God forbids, if anything happens to this Prince, the entire Ata Ayegba oma Idoko dynasty will go extinct and Igala kingdom will be left without a qualified successor to the throne. So, must we all wait for this happen before we act?
In every society, the only thing that is constant is change, to sustain these changes and ensure the survival of the society, the laws and rules guiding the society are constantly promulgated or amended. That is why the legislative bodies exist in all strata of government as the basic foundation of democracy and good governance. No particular law, customs, tradition and culture remains the same forever. For the survival of the society the laws must be changed to accommodate new challenges.
From the historical background presented by Mr. Udale, there is an obvious precedent, where the Igala tradition Kingmakers (The Ataate Kingmakers) had to take a critical decision to save the Akumabi ruling house from going into extinction that eventually led to the forth ruling house instead of three. If our ancestors could display such wisdom in a critical moment to save one of the ruling houses from going into extinction, then I believe that any modification to the Native law and customs that will save our divine throne of the Ata-Igala from going into extinction is a good initiative.
As an Igala history enthusiast and an Author, I can stand anywhere to defend the fact that “Igala Area Traditional Council (Modification of Native Law and Customs) Order, 2015: Procedure and Regulation for the Selection and Ascension to the Stool of Attah Igala” Signed by His Excellency, Capt. Idris Ichalla Wada, the Executive Governor of Kogi State as he was then, is largely in line with the Igala rules and traditional practice as regard the selection and ascension to the throne of Ata-Igala. The inclusion of the rights of grandchildren and nephews of a previous Ata-Igala to ascend the throne of Ata-Igala should be seen as an effort to save the Ata-Igala ruling dynasty from extinction which is more important than any flaws observed in the 2015 order.
As for the roles of the four ruling houses of the Ata-Igala, Achadu òkò Ata, the Igalamela Ataate king makers council and its composition, the Igala Area Traditional Council and the Kogi State Council of chiefs as mentioned in the 2015 order, I know there are issues to be addressed. My opinion on these issues based on my knowledge of Igala history will be present in another article.
My Appeal
There is an Igala adage that says “Unyi ènè onwu uchò amènè kwo”; meaning “A person’s bad luck begins from his home”. Without any prejudice and disrespect for the members of Igala Area Traditional Council and other constituted institutions, as an advocate of the ancient Igala traditional chieftaincy structure, especially at this critical time when we need the intervention of those who understands the way the Ata-Igala institution functions, I hereby appeal to “The Ada-okpulu Aganapoje; The Patriarch of the Abutu Ejeh Clan” Chief Ahmadu Attah to re-enact the role of his progenitor. You have played your roles during the ascensions and transitions of the past Ata-Igala. Your progenitor was the uncle of Ayegba oma Idoko, he stood by him throughout his struggle to build the Igala Kingdom and also ensured the return of the body of his father “Idoko (Aganapoje’s younger brother)” body for a royal burial at Ojaina. Your ancestors always take responsibility of sustaining the smooth running of the palace at critical time in the life of the Ata-Igala especially during the transition periods.
Óla òma gba anukwu, I urge you to mobilize the high ranking members of the Abutu-Ejeh clan such as The Adoyi, the Ochai Ata, the leaders of the four ruling houses, the descendants of Atiyele; the Ada-Ojiji of Imane, the Onu Ojoku, the Onu Ankpa and other beaded members of the Abutu Ejeh clans that I do not know. Your urgent intervention is needed to resolve these issues and many more threatening to destroy the Ata-Igala institution and by implication the Igala Kingdom. It is important that as a family of a common ancestors to come together and put the royal house in order before involving other high ranking Chiefs like the Achadu òkò Ata, the Igalamela Ataate Kingmakers and members of the Igala Area Traditional Council.
Let us pray and work hard to make Igala Kingdom great again.
Idris Ejima Aruwa
Aju Onubiogbo
Igalamela Clan, Opata, Idah, Kogi State
08151889982
