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By HRH Dr Sabo Azyjidoku Emmanuel
The Past does not falsify the Truth; for, “it tells it as it is”. But men and the activities of men on cheap bargains, retail scandalous packages and perilous claims that cannot be substantiated at one go. That is why, (all over) today, humans are dwelling in a maladjusted society. The truth is constantly bruised, scorched, scotched, brutally massacred and rushed to entomb. But the Ostrich cannot stoop to hide. This is an undisputable truth; spot on.
As we embark on this jogstrot, we are exposed to the fact that, empire, kingdom, dynasty, country, state, nation, town and village emerged due to the activities of their founding fathers. These political entities were actually ruled by Kings, Queens, Emperors, Sultan, Aku, Ose, Oche, Oba, Egwe, Sarki, Shehu, and many other associated titles of the locales of the various localities, ever and even before the Orwellian impact.
The Abiseku institution or Abisekuship is a venerated royal stool or position exclusively reserved and preserved for the ruling/royal houses of Abinsi (Abise) Kingdom. The hierarchical structure of Abisekuship in Abinsi saw the emergence of the following: (1) Anu (Onu) 1600-1630 from Akpoko ruling/royal house (2) Adamma – 1630-1650 from Aga ruling/royal house (3) Anowanongye-1650-1668 from Aga ruling/royal house (4) Abise-1668-1700 from Akpoko ruling/royal house (5) Agbo-1700-1715 from Akpoko ruling/royal house (6) Atila-1715-1745 from Akpoko ruling/royal house (7) Aloshu- 1746-1765 from Aboko ruling/royal house (8) Adumepu 1765-1785 from Aboko ruling/royal house (9) Ashikyano 1785-1825 from Aga ruling/royal house (10) Adaba 1825-1850 from Akpoko ruling/royal house (11) Asoga 1850-1870 from Akpoko ruling/royal house (12) Agabi Doko -1870-1906 from Akpoko ruling/royal house (13) Ajidoku Agabi- 1906-1928 from Apoko ruling/royal house (14) Ataki Agabi – 1929-1957 from Akpoko ruling/royal house (15) Agoshi Ataki – 1957-1967 from Akpoko ruling/royal house (16) Aiyole Alubo – 1957-1967 from Akpoko ruling/royal house (17) Sabo Ajidoku – 1967-1985 from Akpoko ruling/royal house (18) Asuku clement Abayilo -1986-1997- from Akpoko ruling/royal house (19) Akisani Angulu Amasema 2012-2015 from Aga ruling/royal house (20) Isah Ahmadu Ajidoku 2012-2013 from Akpoko ruling/royal house – (in capacity of District Head), (21) Sabo Ajidoku Emmanuel 2012-Date (22) Christopher Danjuma Apaki- 2017 – Date (in capacity of District Head). Sources: Abinsi – Field interview (The Voice, 29/08/2008, P. 14, Joshua Antinyi Asemanya – The Jukun of Abinsi: A Socio-Political History p. 240; and contemporary/realities of times.
(‘nota bene’) N.B
– Agoshi Ataki – There was no ritual and rite of ‘ashi-de- and ‘abwan’ culturally/traditionally performed during the coronation on him; but he had the government’s seal of approval (official approval).
– Aiyole Alubo – There was ritual and rite of ‘ashide’ and ‘abwan’ culturally/traditionally performed during the coronation on him, but he had no government’s seal of approval (= official approval).
– Akisani Angulu Amasema – Ritual and rite of ‘ashide’ and ‘abwan’ culturally/traditionally performed in ERROR, as the legitimate officiating minister in person of Asayi-Gyere, charged, with the exercise, his authority by passed. In the wake of this fracas, the Acting District Head in person of chief Bulus Ubandoma and chief Akukyele Ashoshu the Kindred Head then, jointly signed a letter of – UNDERTAKING TO MAINTAIN PEACE, in Abinsi. The letter dated 10th of February, 2009, before, the Area Commander of the Nigeria Police, Makurdi, refers for details.
Responding to a letter titled “NOTICE OF INVESTIGATION/SELECTION OF DISTRICT HEAD OF ABINSI” date, 20th March, 2012, messrs: Angulu Amasema and Emmanuel Sabo, (the duo) ‘declared their intension at Abinsi community level, while messrs. Isah Ahmadu and Christopher Apaki declared theirs at the Tiv Area Traditional Council Chambers at Gboko. The date for the exercise was 27th March, 2012, at the Chambers of the Tor Tiv Palace, Gboko. The exercise was a charade. The Abinsi community returned home and protested against forceful selection of Isah Ahmadu.
Subsequently, a meeting of the ‘Jukun-Wanu Progressive Union’ for the District headship was held in Abinsi on the 31st March, 2012. During that contest, Christopher Danjuma Apaki declined to contest and Isah Ahmadu was seen as a betrayal and a saboteur. There and then, was considered an outcast by the great majority stand; against his choice as the District Head elect. Eventually, Isah Ahmadu Ajidoku had the government’s seal of approval (official approval) but had no ritual and rite of ‘ashi-de’ and ‘abwan’ culturally/traditionally performed on him during the coronation.
Danjuma Apaki became the scribe of the meeting of the 31st March, 2012, in Abinsi. It was a contest between Emmanuel Sabo and Angulu Amasema. This time around, do remember that Angulu Amasema was into the race for the third time. The first time was his unauthorized selection process which generated heat-the letter of 10/02/2009 from the office of the AG. District Head of Abinsi refers. His second time was at the Tor Tiv Palace, Gboko on the 27th March, 2012 and the third time was that of the 31st March, 2012, between him and Sabo Emmanuel Ajidoku where, Sabo A. Emmanuel got 10 votes, and Akisani Angulu Amasema got 4 votes out of the 14 votes cast by Abinsi king makers.
Sabo Ajidoku Emmanuel – There was ritual and rite culturally/traditionally performed on him; but had no government’s seal of approval (official approval).
One very important fact to note was the emergence of Bulus Ubandoma Aiyole who by fate and providence took leadership position in Abinsi as a regent; not a Prince Regent, on acting capacity as the District Head from 1997-2017. He was not from any of the three ruling/royal houses of Abinsi. Therefore, throughout his tenure, he maintained and remained “Wakili,” and represented, till his demise. As a flash back, his accession to this position was in the aftermath of the-, ABINSI COMMUNAL DISTURBANCES COMMISSION OF INQUIRY, 1995, which gritted the unpopular decision and recommended for the deposition and exile of the Abiseku of Abinsi, Capt (rtd) Clement Asuku Abayilo, in 1997. His choice and selection was premised upon the unanimous agreement of the elders of Abinsi, fully backed up and consented by the deposed Monarch. The wisdom behind this arrangement was to avert any ugly attempt of transformation, ascription, acquisition and usurpation of powers by a Prince for the vacant seat, like it happened in the past.
Today the heir apparent to Abiseku institution of Abinsi are made of the 3 (three) main ruling/royal houses. They are:- Akpoko ruling/royal house, Aga ruling/royal house, Olo (Alo) ruling/royal house. But a studious look at the chronological/hierarchical structure or chart of Abisekuship in Abinsi (Abise), the Alo ruling/royal house has been in comatose; till the charade of 2017. They have never ruled. For a house to qualify for mention as a ruling/royal house such a house must have occupied the Abiseku seat before this fatalistic charade.
Interestingly, Alo clan is a half-brother to Agbo who are known today as Akpoko. “Ankwa with its ‘hamlets’ of Jamindo and Abuni had one chief, and the followers of Olo and Agbo another. To the latter he (Aku of Wukari) gave the name ‘Mbitse’ or Abinsi which is said to mean “those that came afterwards”. P4 – INTELLIGENCE REPORT ON ABINSI TOWN IN TIV DIVISION by Mr. K.P Maddocks, Assistant District Officer, dated 27 August, 1934.
Olo or Alo, according to legend ranked primogeniture to Agbo or Akpoko. Note it that the term ‘Akpoko’ became so synonymous with the descendants of Agbo due to their place of habitation, just across the present day Abinsi. In the days of colonies, the area was known as Yashin Bello; Offshores. As the elder brother to Agbo, Alo is supposed to lead the lineage. But by providence, fate had made his younger brother’s descendant of Akpoko habitat, king. This infuriated Alo. Alo denied and parted ways with Akpoko. He went on exile and sojourned in the neighbourhood of Afanu, Agbudu and other adjoining villages at the Eastern frontiers on the coastal waters- with his offspring’s who are today known as Awando’lo. Not only that, Alo denounced and rejected the ‘Agbo’ salutation/greeting pattern for men folk, meant for both Alo and Akpoko families, but chose to keep and maintain ‘Agodo’ salutation/greeting meant for both Alo and Akpoko women folk. Though Alo family (some) returned to Abinsi (Abise from exile to settle, the family blessings of leadership had departed from them. They had lost the regal splendor of the palace since ever. The Alo family members now use Abande’ (Mbando yo or Nbando yo-meaning I have lost kingship stronghold)’.
Now ‘a Daniel has come to judgment’, the, findings, recommendations and the decisions of the panel on the 1995 Abinsi communal disturbances has legitimized and made it lawful that ‘Alo’ now completes the number 3 (three) ruling/royal house in the lineup. What remains of the Alo family is to create a befitting ruling/royal house salutation/greeting as loyalists genuflect and flap fingers. It will look absurd, odd, mean and belittling of a lineage on accession, other than Akpoko family, to adapt and adopt ‘Aseebe’ salutation/greeting as loyalist genuflect to pay homage or obeisance as they flap fingers to/for a seating Abiseku of Abinsi (Abise).
On a very critical contention, Aboko clan, going by historical recordings as far as the position of kingship (Abiseku of Abinsi (Abise) is concerned, they too are supposed to, by logic be among the ruling/royal houses of Abinsi. But the question is, what really happened and why are they not considered to be one of the heir apparants to Abisekuship today? Monumentally, this is a research question. Primarily, legend has it that Aboko Ebigye (that is the Princeling title) Aloshu, usurped power. Aloshu on accession to the throne, maintained the title of ‘Aboko’ as a clan and also as the Royal Assent for his clan. The lineage thence, bore the title of Abiseku of Abinsi (Abise) using ‘Ebigye’ as their ruling/royal house salutation/greeting as loyalist genuflect to flap fingers. Aloshu, their progenitor as the legend goes decided to adapt and adopt the Awakpoko/Awandolo female clannish salutation/greeting pattern of ‘Agodo’, and dropped the Agbadu female salutation/greeting pattern for Awazyjoko clan. Azyjoko is supposed to be their clan, anyway. Despite some reservations and oppositions from some sections of Aboko lineage concerning this diversion, some others prefer to go with ‘Agbadu’ female salutation/greeting pattern for the Awazyjoko clan, their ancestral home. Aloshu, their progenitor who ranked Aboko Ebigye is said to be attached to Awakpoko, their mother lineage/clan.
The Aga ruling/royal house has been a keen and agile contestant for the throne over the years. The kingship chronological/hierarchical chart of Abiseku has the indelible mark of the Aga clan. Thus, it is evidently proved unlike Alo clan, is a seasoned contestant, a season ticket holder. Their king is also Abiseku of Abinsi (Abise) and their ruling/royal house salutation/greeting is, ‘Ozhi’, as loyalists genuflect to flap fingers. While their females answered Awaji as salutation/greeting pattern.
The heir loom has been dominated and occupied by heir apparants from Akpoko ruling/royal house. The Awakpoko have jealously guarded this position. They have not declined to treat or take it as emphermeral. The Abiseku of Abinsi (Abise) kingship is synonymous with ‘Awakpoko’ clan. Their clannish salutation/greeting for menfolk is ‘Agbo’, while their womenfolk is graciously honoured with ‘Agodo’. The king from Akpoko ruling/royal house, in respect of salutation/greeting as loyalists genuflect to pay homage or obeisance, flap fingers by saying ‘Aseebe’ (Seebe). This cannot be shared with any ruling/royal house, as salutation/greeting pattern.
Above all considerations, Abiseku is God (Ashido) ordained right from birth. The people can only point, select and choose. The king must be thorough- complete: be of clean credentials, be of acceptable testimonials, not a bastard, not a slave, not an offspring (child) from/of an inherited wife- ‘Ango wafyi, in/of the lineage, not a way-ward not insane or suffering from any infirmities etc, but must be of sound character or manners who has royal blood flowing in his veins and must have a universal appeal.
Regrettably, this venerated institution has been profaned, desecrated, adulterated, corrupted and made a scene of utter desolation. This victory over the land is even co-planned and executed by heir apparants (princes). As they salivate of these humburgers, omena stuffs consciously; unconsciously are not aware of the impending doom, looming in the sky-their tomorrow, being snatched or taken away from them; as they are already trapped in the ground work of stalking. This is quite staggering, a situation to behold. Our progenitors kept monoculture and modesty. One cannot be lured seemingly about the pleasures of Sodom and Gomorrah. That could be a catastrophe. May God save the land, our place of inheritance, our home. Amen.
These were the terrible ordeals, trials and travails that utterly ended in futile litigations comatose of volumes of cases in court.
Any inquisitive minds can avail themselves to these correspondences for clarity and every sense of direction. Some of them are:-
1. THE OFFICE OF THE DISTRICT HEAD OF ABINSI, dated 05/01/2009
2. THE OFFICE OF THE DISTRICT HEAD OF ABINSI, dated 15/01/2009
3. UNDERTAKING TO MAINTAIN PEACE FROM AG. DISTRICT HEAD OF ABINSI, dated 10/02/2009
4. TIV AREA TRADITIONAL COUNCIL – NOTICE OF INVESTIGATION / SELECTION OF DISTRICT HEAD OF ABINSI, dated 20/03/2012
5. MEETING OF THE JUKUN AWANU PROGRESSIVE UNION ‘JAPU’ HELD ON THE 31/03/2012 AT ABINSI TOWN.
6. ABINSI COMMUNITY – SELECTION OF DISTRICT OF ABINSI (ABISEKU), dated 31/03/2012
7. SEL ECTION OF THE DISTRICT HEAD OF ABINSI, dated 10/04/2012
8. REQUEST FOR COURTESY VISIT, dated 24/04/2012
9. RE: REQUEST FOR COURTESY VISIT, dated 25/04/2012
10. RE: LETTER OF NOTIFICATION OF THE INSTALLATION OF THE ABISEKU OF ABINSI – AN SOS TO FORESTALL BREAKDOWN OF LAW AND ORDER.
