Benin Kingdom

Benin the capital of Edo state south-south Nigeria was founded in1440-1897 as a per-colonial African state. The original people and founders of the empire were ruled by Ogiso (King of the sky) who called their land Igodomigodo. In 8^th century AD he (Ogiso) expanded Igodomigodo into a system of autonomous settlements that is protected by large earth walls under the rule of the king.

In 12^th century AD, a great palace connives and battle for power broke out between the warrior crown prince Ekaladerhan son of the last Ogiso and his young paternal uncle, because of anger he left the royal court with his warriors. When his father died it ended their role as the law makers of the kingdom. But the royal kingmakers preferred their king’s son as the right person to rule them but the king’s son refused to return rather he sent his son (Eweka). His son became the first Oba; that changed the ancient name of Igodomigodo to Edo. In 15^th century Edo protected settlements expanded into a booming city which is in line with the Oba Ewuare the Great (the twelveth Oba during 1440-1473). During his reign, Oba Ewuare the Great kingdom’s administrative center which is known as Ubinu was changed to “Benin city” by the Portuguese and was later adopted by the local people. Apart from Benin city the system of rule by the Oba during the Golden age of the kingdom still based on the Ogiso dynasty which was military and royal protection in exchange of use of resources and Implementation of taxes paid to the royal administrative center. Also language and culture was not enforced but remained heterogeneous and localized according to each group within the Kingdom.

Historically, the reign of the last Ogiso, his son and Ekaladerhan were banished from Igodomigodo as a result of one of the Queens deliberate change of an oracle message to the Ogiso. On leaving Benin Prince Ekaladerhan travelled in a west direction to Yoruba land. In accordance with Yoruba history the Ifa Oracle said that the Yoruba’s of lle-lfe will be ruled by a man from the forest. Following his arrival in lfe, he changed his name to Izoduwa (which means I have chosen the path of prosperity). Within a short period of time, a group of Benin chiefs led by Chief Oliha came to lfe to plea with Ooni of Ife (Oduduwa) to return to Igodomigodo to ascend the throne but Oduduwa replied them that a ruler cannot leave his domain but he has seven sons which he could ask one of them to go and ascend the throne.

The Golden Age

The golden age was credited to the turning of Benin City into a military fortress which was protected by moats and walls, from the citadel, the Oba launched his military campaigns which led to the expansion of the kingdom from Edo speaking heartlands. In 15^th century, Benin was the greatest empire created by Oba Ewuare. To secure his palace he commanded for the building of Benin’s inner wall, a seven mile (11 km) long earthen rampart girded by moat 50 feet (15 m) deep. He also added great thoroughfares and erected nine fortified gateways. But thirteen years after his death, tales of Benin splendors lured more Portuguese traders to the city gates. At its maximum extent, the empire extended from the western Ibo tribes on the shores of the River Niger through parts of the southwestern region of Nigeria. But the expansion to the Midwestern region was stopped by aggressive Igbo autonomous villages southeast of River Niger. 

European Contact with Benin Kingdom

In 1485, the first travelers to reach Benin were the Portuguese. They developed a strong mercantile relationship with Edo trading tropical products like ivory, peppers and palm oil in exchange of manila and guns. With this strong relationship the Oba in early 16^th century sent an ambassador to Lisbon and the king of Portugal sent Christian missionaries to Benin City and because of that the Benin people learned how to speak Pidgin Portuguese till the late 19^th century.

In 1553 was the first English expedition to Benin, England developed a significant trading based on the export of ivory, palm oil and pepper. Visitors to Benin in 16^th and 17^th centuries went back with the tales of “Great Benin” a fabulous city of noble buildings, ruled by a powerful king. When the Oba noticed what was going he ceased communication with them until the British expedition of 1896-97 which resulted in the weaken of Benin empire. 

 The fall of the Empire

At the last half of Nineteenth century, Great Britain made a desirous attempt from 1884-1886 to have a close relationship with Benin kingdom but to no avail. In 1892 Vice- Consul H.L Gallwey made a little progress he wanted the Oba and his chiefs to sign an agreement between the two parties which reads as follows "Her Majesty the Queen of Great Britain and Ireland, Empress of India in compliance with the request of the King of Benin, hereby extend to him and the territory under his authority and jurisdiction, Her gracious favor and protection" Despite the ambiguity over whether or not the Oba has signed the treaty, the British officials easily accepted it as though he did because they were driven by greed; they were more interested in controlling the trade in Benin and also accessing the kingdom's rubber resources to support their own growing tire market. But before then European activity in the area, were mostly on Trans-Atlantic slave-trade, which resulted in major disruptive repercussions. However, Benin's power was revived in the 19th century with the development of the trade in palm oil and textiles. To preserve Benin's independence, bit by bit the Oba banned the export of goods from Benin, until the trade was exclusively in palm oil.

In 1880s and 1890s Benin resisted the signing of protectorate treaty with Britain because they discovered their true intentions. Eight unknowing British representatives who came to visit Benin were killed as a result of Punitive Expedition that was launched in 1897. And that led the British force under the command of Admiral Sir Harry Rawson to raze and burn the city, destroying much of the country’s treasured art and dispersing all that remained.

The ancient city of Ile-Ife

Ile-lfe an ancient city in Yoruba land south-western Nigeria was discovered in 500 AD. It was where the founding deities of Oduduwa and Obatala began the creation of the world as directed by the paramount deity Olodumare.

Historically, Olodumare the supreme God ordered Obatala to create the earth but on his way to carry out the duty he drank a palm wine and got intoxicated. That was how Oduduwa took the three items of creation from him, climbed down from heaven on a chain and threw a handful of earth on the primordial ocean, he then put cockerel on it so that it would scatter the earth for him to create a land where lle-lfe will be built. When the newly formed land was built he planted a palm nut in a hole where it sprang a great tree with sixteen branches that represents the symbolic clans of the early lfe city. The intrusion of creation by oduduwa gave rise to the everlasting conflict between him and his brother Obatala which still exist till today during the Itapa New Year Festival. In spite all these, Oduduwa was the ancestor of the first king of Yoruba land while Obatala was the first person to create humans out of clay.

Immigration from ancient Near East

Another origin of Ife has it that Oduduwa the son of Lamurudu a prince from near east who migrated with his people and the cult objects from Arabia to the central Sudan where he found the town of Ife. Oduduwa and his followers left their homeland as early as the end of 17^th century BCE. It is also believed that Yoruba’s were the product of intermarriage between a group of invaders from the ancient near east and indigenous inhabitants of the forest. They also have a relationship with ancient Nok culture of the savanna and is been recognized by similarities in their artistic and technological techniques of the two.

                                        

Origin of the regional states

Oduduwa who had sons, daughters and a grandson, went on to find their own kingdoms and empires, namely lla Orangun, Owu, Ketu, Sabe, Popo, Oyo and Benin. Oranmiyan, Oduduwa’s last born was one of his father’s principal ministers and overseer of the ancient Benin Empire after Oduduwa granted plea from Benin people for his governance. Oranmiyan decided to go back to lle-lfe after a period of service in Benin; he left behind a child called Eweka which he had with indigenous princess. The young boy went on to become the first legitimate ruler of the second Benin dynasty who ruled what is now the present Benin kingdom. Oranmiyan later went on to found Oyo Empire that its height from the western bank of the river Niger to the east banks of river Volta. And it served as one of the powerful Africa’s medieval states before its collapse in 19^th Century.

 Traditional setting of lle-lfe

Ooni the direct descent from Oduduwa is counted as the first Yoruba Kings. He is considered to be 401^st deity (orisha) the only one that speaks on issues affecting the kingdom. It was agreed eight years ago that the Ooni be the head of the Oba council and he is acknowledged as the first class Oba making him the king of all kings among the Yoruba’s and it acquired him international stature.

Ife is known as the city of 401 deities, very year traditional worshippers celebrate one of the deities and the festivals last more than one day. It also involves priestly activities and theatrical dramatization in the rest of the kingdom. The most salient festival is the one that demand the participation of the king it includes Itapa festival for Obatala and Obameri, Edi festival for Moremi, the lgare masqueraders, and Olojo festival for Ogun. During these festivals they offer prayers for the blessing of their own cult group and ile-lfe city.

Ife Art

Ife developed a major artistic center in 700 and 900 A.D important people were depicted with large heads because the artists believe that Ase was held in the head. Ase is known as being the inner power and energy of a person. Their traditional rulers were also depicted with their mouth covered so that the power of their speech would not be too great.

There also were a substantial settlement size between 9^th and 12^th centuries with their houses featuring potsherd pavement their ancient and naturalistic bronze, stone and terracotta sculptures which showed there artistic expression between 1200 and 1400  A.D were known worldwide  after this period, production declined as political and economic power shifted to the nearby Benin kingdom.

Ile-lfe the cradle of Yoruba’s, the city of survivors, spiritual seat of the Yoruba’s, where the dawn of the day was first experienced, the source, the head of the whole universe, the land  of the most ancient days, the home  of divinities and to the people of lfe “ILURUN” that is the gateway to heaven.

IKEJI FESTIVAL OF ARONDIZUOGU

Arondizuogu is situated in the western part of Okigwe town in Ideato Local Government Area of Imo state. It is bounded to the North by Akokwa town and to the South by Omuobum. The east is occupied by Umualoma in Orumba North Local Government Area of Anambra state. It lies close to the equator having its Longitude between 7^o, 26 t, 7^o 30 t and its latitude is between 5^o 275 and 5^o30 N.

Ikeji festival which is known as the most popular festival in Imo state has four version of its Origin/history.

First, Dikeji a warrior from Arochukwu went to war to recover some occupied places in Ujalli. There he conquered the people and instead of loosing/ looting the place, his captive Eze Nwaka (also referred to as Ike) vouched for an annual celebration of his defeat in the presence of the gods of ujali annually with fifty men and women. But later he stopped the celebration and refused to continue with the tribute, this angered Dikeji who came and cut off his head and took it to Arochukwu where the event was been celebrated as “Ikeji Ugwo”, (the straight that owes a debt) the celebration started in Ujalli from where it is now shifted to Arochukwu and gradually to all the rest of Aro colonies including Arondizuogu with time the name Ikeji Ugwo became shortened to “Ikeji festival”.

The second version has it that Izuogu the founder of Arondizuogu on One of his commercial trips from Arochukwu was kidnapped and he left home without his traditional “Omu” which is (palm frond) because he was to visit his woman lover, the Omu is the symbol of protection for any Aro man (in order not to incur the wrath of Ibim-Ukpabi the Long juju of Arochukwu every Aro man travels with his Omu), when they kidnapped Izuogu and interrogated him, he told them that he was from Aro, when queried further on the source of his power and wisdom, he told them that “Ike-jim-Aga Mba” which means the power that leads me through towns and villages unharmed. While still their hostage, one Afor market day, there appeared three masked figure which were believed to have come from Abam They liberated Izuogu and after the liberation they started the celebration as “Ike Jim Aga” which was later called Ikeji festival.

The third version has it that the festival was derived from slave trade. The Aros were popular then because of their wisdom and might with the traditional “Omu” (palm frond) Any Aro man is free to go to anywhere during the slave trade period but without Omu he could incur the danger of being sold into slavery. Any Aro man sold to slavery were identified by the secret word “Aka Ike Jim” meaning strong hands are holding me, on hearing that the merchants would immediately release the victim or else they will incur the wrath of Ibini Ukpabi the long juju of Arochukwu. Aros who were slaughtered during slave trade where remembered in the occasion as “Aka Ike Jim” a feast like the Passover feast of the Israelites that was later called Ikeji.

The fouth version was of the view that the story on the Origin of Ikeji was widely accepted as it is connected with New Yam festival celebration. Since yam is the main celebration of Ikeji, it cannot be unconnected with Yam. In traditional Arondizuogu society only men plant yam. The Aros take some of their names and titles after yam, such names are as follows:

Ugoji- the eagle yam

Ezeji – the king yam

Ikeji – the strength yam

Umeji – the loveth yam

Okparaji – the son of yam

The feast was derived from “Ji Isi” which is the uprooting of the first tubers in the soil during the second harvesting season. Ikeji also mean the method of preserving Yam by tying it on the stakes in the barn. With also these, they believe that Ikeji has its root and origin in yam.

Ikeji festival could not have been celebrated today if it were not a practical handover pattern. Aro man is a strong believer and worshipper of God- “chukwu”. They depict it by their respect to Ndichies and elders as people close to chukwu. Aro man believes and is convinced in all knowing, seeing, loving care and guidance of his ancestors (Ndichies).this respect for chukwu through Ndichies resulted in a ritual like form called Ikeji festival.

PERIOD/PROCESS OF CELEBRATION

Ikeji festival is a feast celebrated by almost all Aros in Igbo land especially Arochukwu, Arondizuogu and Aro Ajalli. In Arondizuogu it is celebrated every April each year often falling alongside Easter. It is a festival that signifies the myth and power of the Aros all over Igbo Land especially during the slave trade era. It was their victories and achievement that motivated them into celebrating this festival and popularly is referred to as Ikeji which means the power that holds yam. Ikeji appears to be like a relay race that holds meaning from the past, runs through the present and it is geared towards the future and is one of the secrets held by the Aros to keep influence over the rest of Igbo people.

Certain preparations are done to commemorate Ikeji festival before its celebration proper. After harvest experience each year, Aro man has a way of giving thanks and praise to “chukwu” God. It involves a lot of purchase of food stuff and provision for making sacrifices and offerings. The festival celebration is preceded by “Eke” market (the only market for the whole Arondizuogu) and the market is popularly referred to as “Eke Odu Ikeji”. Animals ranging from goat and fowl are bought as well as yams, salt, oil, pepper etc in readiness for the Ikeji feast .They believe that all the items sold on the market day are provided by ancestors.

The second day which is “Orie day” is popularly known as “Orie Ogbugbu” a day set aside for all sacrifices to the ancestors in thanksgiving and seeking for their blessing and protection during the festival. They make the sacrifices in order to balance the gap between him and chukwu.

On the “Afor” day which is the day of the main festival celebration, where women exhibit their cooking talent, different types of foods are prepared in each family home, people eat and drink as much as they like. All the masquerades from the villages in Arondizuogu assemble at the village square to perform on that day. They call it “Agbaa-Anaa Ogu” meaning anything can happen. They also thank the spirits for the protection of everyone throughout the period of the festival celebration and also blessings are sought for, till the coming feast.

FEATURES OF THE FESTIVAL

1.  Incitation into the Mmonwu society: The incitation is often expensive, it takes place in the month of September and is been conducted by elders. The Ekulu Mmonwu society is constituted by the elders and they always prepares themselves for the annual celebration and life time ceremony for the youths.  During the preparation they abstain from any type of sexual relationship, injustice and lies. While most of them also abstain from themselves from food cooked by woman. From the above, the elders also fast and pray for those to be initiated so that they will be true patriots who would enhance the spirit of the Aro man-ship.
2.  Masquerading or “Oso Mmonwo”: This is the most interesting part of the festival; it takes place in two days on Afor and Nkwo market days. It is the greatest period of masquerade performance in Arondizuogu. On that day people move around in the whole town in search of masquerade for their entertainment. The masquerade perform during the festival each with its own function, first is the “Mgbadike” father of the masked spirit, “Aburuja” the mother of masked spirit and their son “Ojionu” others  are “Okwo mma azuzu”. The masquerades are accompanied by flute player (Onye Oja) who transmits spiritual messages to the masked spirits. Also accompanied by the masquerade is the praise singer called “Okwo mkpokpo” he does not use instrument for role except his excellent voice.                             
3. 
4. Sacrifices before the festival: Aro man makes sacrifices in order to balance the gap between him and chukwu, the father of a family or the eldest men in the kindred is normally entrusted with the responsibility of promoting the rites of Ikeji. He gathers all Ndichies in form of carved symbolic scared woods and pours liberation on them while calling upon all the ancestors of the kindred to come and accept kola.

 Ikeji festival holds a lot of potentials for the burgeoning tourism industry. Tourists are welcome to visit these festival and they have rich culture of hospitality. The festival is attractive, well organized and it varies from the nature and that forms an amalgam of attraction for the visiting tourist.

OLUMO ROCK

Olumo rock is located in Abeokuta the Ogun state capital. The rock dates back to the  days when songs of war dominated the airwaves in Yoruba land, that’s was in the first quarter of 19^th century when Oyo empire was falling apart from pressure of Fulani attacks from outside and fraternal conflicts from within.

In 1830, shoeke, a hunter and leader of Egba refugees from Ibadan area founded the town of Abeokuta which means “beneath the rock”. The rock was later named “Olumo” which had two levels of meaning. The first is “Olu” (God) “Mo” (Molded) the second is “Oluwa fi mo” (God has put an end to our wandering and suffering).

Historically, Olumo rock was discovered by a hunter famer named Adagba and he found the rock to be a natural place of refuge from wars and threat of wars. Adagba retreated with his wife to the safety of the rock whenever the need arise. Egba reconnaissance men (consisting of three hunters) who met with Adagba where brought to the rock and were convinced that their search for a new secure home base is over. With the surrounding fertile wooded savannah and the presence of Ogun River, they believe that they have arrived at the promise land. Confirmation of the suitability of the site by Ifa divination was needed to seal of approval.

 Olumo rock is natures massive monuments made of indigenous material, with the highest point at 137 meters from the base of the rock. From a perspective angle, it looks like “behemoth” in a sitting position; it also appears as a female mammoth guarding her brood. In metaphysics, the fact of its indigenous formation can be said to be its strength as a refuge, a hideout during the process of sitting in their new settlement which is the present day Abeokuta.

In addition, the rock functioned as a tower of strength for Egba in their wars to defend the new settlement. Symbolically Olumo is the single most important representation of Egba nationalism, it is the unique monument inseparably associated with their heroism and freedom. It is to them what status of Liberty is to Americans, it never fails to fascinate both the young and the old with its sheer size, configuration and several chambers located inside the belly of the “behemoth” in which its brood was hidden from the danger of incessant assault in the past. However Olumo rock became the symbol of unity, freedom of the Egba’s and all the residents of Abeokuta.

Domestic and international tourist now explore the special features of the rock which include the gardens on the rock, the natural tunnels and cleft path ways, the natural cantilevers and overhangs, the unusual trees, relics of the belief system of the early settlers on the rock. There is also three heavy escalators now installed at the 3 natural heights of the rock, covering a total of about 20 floor of a high rise building, tourist also experience a scenic and panoramic views of the ancient city from the highest peak of the rock.

OYO EMPIRE

Oyo Empire was established by Yoruba people in the 15^th century and was one of the Largest Empire in West African state. The empire succeeded lle-lfe as the dominant kingdom in the area after 1700. They were also most politically important state in the region from the mid 17^th  to late 18^th century, holding sway not only over most of the other kingdoms in Yoruba land but also in some other nearby African states like Fon kingdom of Dahomey in republic of Benin.

Mythological Origin of Oyo Empire

The origin of Oyo Empire lies with Oranyan (who is known as Oranmiyan), the second prince of the Yoruba Kingdom of lle-lfe. Oranyan made an agreement with his brother to launch a punitive raid on the northern neighbors for insulting their father Oba Oduduwa the first Ooni of lfe. On their way for the battle, the bothers quarreled and their army split up, Oranyan’s force was too small to make a successful attack, so he wandered the southern shore until he reached Bussa. On getting to the shore he met their local chief who entertained him and also provided a large snake with a magic charm attached to its throat. The chief instructed him to follow the snake until it stopped somewhere for seven days and disappeared on the ground. Oranyan accepted the advice which leads him to find Oyo where the snake stopped.  He made Oyo his new kingdom and was the first Oba with the title of “Alaafin of Oyo” (Alaafin which means the Owner of the Palace).

Oyo in 1300s-1535

Historically, Oranyan the first Oba of Oyo was succeeded by Oba Ajaka, the Alaafin of Oyo. But later Ajaka was removed from his post because he lacked Yoruba military virtue and he also allows his sub-chiefs too much independence. The throne was then conferred upon his brother Sango who was deified as the god of thunder and Lightning. Not so long, Sango’s death occurred which lead to the return of Ajaka to the throne more warlike and Oppressive. However, Ajaka’s successor Kori managed to conquer the rest of what historian’s referred to as the metropolitan oyo. The heart of metropolitan oyo was the capital of oyo-lle (which is known as katunga or old oyo or oyo oro). The two most relevant structures in Oyo-lle were the Alaafin palace and his market. The palace was at the center of the city close to Oba’s market called ‘Ojo-oba’. Around the capital of oyo-lle was a tall earthen wall for defense with 17 gates. The relevant of the two structures signifies the importance of it to the king.

The Imperial Period 1608-1800

At the end of 14^th century Oyo Empire suffered military defeats in the hands of Nupe people led by Tsoede. In 1535 Nupe occupied Oyo and forced its ruling dynasty to take refuge in the kingdom of Borgu. Oyo went through 80 years exile dynasty after their defeat from Nupe. They re-established Oyo Empire as more centralized and expansive than ever. They created a government that established its power over a vast empire. In 17^th century they began a long stretch of growth, they never embraced all Yoruba speaking people, but they where the most populous kingdom in Yoruba history.

The major key element to Yoruba’s in rebuilding Oyo Empire was a stronger military and a more centralized government. Taking a cue from their Nupe enemies whom they called “Tapa”, they rearmed with armor and cavalry. Oba Ofinran, Alaafin of Oyo succeeded in regaining Oyo’s original territory from Nupe. When the new capital was constructed (Oyo-Igboho) the original one then became known as old Oyo Empire. The new Oba of Oyo-Igoho Oba Egunoju conquered all the Yoruba land after that, Oba Orompoto led attacks to obliterate the Nupe to ensure Oyo never threatened by then again. During the reign of Oba Ajiboyede he held the first Bere festival an event to celebrate peace in the kingdom and that remained after the fall of Oyo Empire.

Political Structure of the Empire

Oyo Empire developed a highly sophisticated political structure to govern its territorial domains. Historians have not determined how many structures existed prior to the Nupe invasion. Some Oyo institution are clearly derivative of early accomplishment in lfe after reemerging from exile in the early 17^th century, they took a noticeably more militant character.

Alaafin of Oyo was the head of the empire and supreme overlord of the people, he was responsible for keeping tributaries safe from attack, settling internal quarrels between sub-rulers and also mediating between those sub-rulers and their people.

The llari

Alaafin was responsible for appointing certain religious and government officials, who were usually eunuchs. These officials are known as llari or half heads, because of custom of shaving half of their heads and applying what is believed to be magical substances into it. Hundreds of llari’s where divided among the sexes, the junior members of the llari did menial tasks, while senior acted as guards or sometimes messengers to the other world via sacrifice. All the sub courts of Oyo Empire have llari that acts as both spies and taxmen. They were appointed to visit and sometimes reside in Dahomey and Egbado Corridor to collect taxes and spy on Dahomey’s military success so that Alaafin of Oyo will get his cut from the tax.

Councils

Alaafin who was the supreme overlord of the people was not without checks on his power. The Oyo Mesi and Yoruba Earth cult known as Ogboni kept the Oba’s power in check. The Oyo Mesi spoke for politicians while Ogboni spoke for the people backed by power of religion. Alaafin power in relation to Oyo Mesi and Ogboni depends on his personnel character and political astuteness.

Oyo Mesi- They were seven principal councilors of the empire (state); they constituted the electoral council and possess the legislative powers to carry out their duty. The seven councilors are the Bashorun, Agbaakin, Samu, Alapini, Laguna, Akiniku, and Ashipa. They represent the voice of the nation and also had the chief responsibility of protecting the interest of the empire. Alaafin also takes council from them when matters’ affecting the state occurs. Bashuron the head of the council always consult the oracle whenever the new Alaafin is going to be appointed, this is because they believe that Alaafin is appointed by gods.

Ogboni- They represent the popular opinion backed by the authority of religion and the view of Oyo Mesi which is moderated by Ogboni and most interestingly there are checks and balances on the power of Alaafin and Oyo Mesi. Ogboni was a powerful secret society comprised of freemen noted for their age, wisdom, importance in religious and political affairs.  The members enjoy immense power over the common people due to their religious station. In a testament on how widespread the institution was, is the fact that there were Ogboni councils in all the sub-courts in Yoruba land

The fall of Oyo Empire

The end of 18^th century marked the beginning of Oyo Empire’s down fall. In 1789 Oba Abiodun who was killed by his son brought about a series of constitutional upheavals, dynastic intrigues and local particularism that weakened the empire. In 1796 Oba Awole was ousted by the government in llorin that centered on the revolt initiated by Afonja, (Are Ona Kakanfo). The revolt led to the secession of llorin a Yoruba state that played a crucial role in the destruction of Oyo Empire.  At his rejection by the council, he cursed the empire as he prepared to commit suicide he said "My curse is on you and your disloyalty and your disobedience, so let your children disobey you. If you send them on an errand, let them never return to bring you word again. To all points I shot my arrows, you will be carried as slaves. My curse will carry to the sea and beyond the seas. Slaves will rule over you, and you their masters will become slaves. Broken calabash can be mended but not a broken dish; so let my words be irrevocable."

As the empire tore itself apart through political intrigue, its liege began to take advantage of the situation to press for independence, under the leadership of Lishabi they massacred llari station in their area and drove off Oyo punitive force.

Yankari Game Reserve

Yankari game reserve is the premier game reserve in Nigeria. It is located around the Gagi River, approximately 1hour and 30mins by road from Bauchi City in Bauchi State, Nigeria. Established in 1956 the game reserve is one of the most popular game reserves in Nigeria. It was officially opened to the public in 1962 and covers 2,058 sq.km. of savanna wood ­land. Yankari Game Reserve is filled with Elephants, Baboons, Waterbucks, Bushbucks, Crocodiles, Hippopotamus, Roan Antelopes, Buffalo and various types of Monkeys. Lions are occasionally spotted as well, despite their natural cam­ouflage. The reserve has about 550 elephants, which makes it the largest home of Elephants in West Africa. The reserve features some interesting natural attractions like a cave, natural spring, wiki warm spring, the actual animal game reserve and parks.

Wikki Warm Springs is one of the best attractions of the game reserves, and is brilliantly flood-lit at night. It is wonderful after a hot day’s game-viewing to relax in the warm water. The spring gushes out under a cliff, where the water is 6 ft. deep; with a bathing area that extends 600 ft in width.

 Yankari Again: The Park has more than 50 species of mammals, a full list is provided below. Also, more than 350 living species of birds have been recovered in the park. There is also a variety of birds, including the huge Saddle Bill Stork, Goliath Heron, Bateleur Eagle, Vultures, Kingfishers, Bee-eaters and more.

Yankari has over 130 wells, all of which are interconnect. The settlement and the wells were once used as a resting place by the Trans Atlantics slave traders prior to the colonial period.
Other features include hills, Kalban Hill a flat top hill that gives tourists the opportunity to have a complete view of the park. Kanyo Hill provides a good view of the park and serves as a very beautiful picnic ground. Paliyaram Hill is a popular camp for poachers.    

       The game reserve also has a museum that houses wildlife trophies like skins, tusks, bones, horns and full mounts (stuffed specimen) of some wildlife game species of the park, an art known as taxidermy. The museum does not only serve as an attraction but also as an education centre for wildlife. Also, the relics of animals, hunting gears and traps retrieved from poachers are also on display.

Other facilities at the reserve include Tennis courts, squash courts, gas stations and accommodations with convenience stores at Wikki Camp. Yankari game reserve is a place you must see, it cannot be fully described in words.

 

Full List of Yankari Game Reserve Animals:

Elephant, Loxodouta African, Baboon, Papio Anubis, Patas Monkey, Erythcebus patas, Tantalus Monkey, Cercopithecus tantalus, Roan antelope, Hippotragus equines. Others are western Hartebeest, Alcephaplus buselaphus, Lion,Panthera leo, Buffalo, Syncenus Caffer, Waterbuck, Kobus  defassa, Bush-buck, Tragelaphus scriptus and Hippopotamus, Hippotamus amphibious.

 

MUSEUM A TEMPLE OF OUR CULTURAL HERITAGE

Nigeria is indeed rich with diverse cultural heritage. It is this cultural heritage that portrays the common man, who he was; he is and would be, to the world at large. Basically, in Nigeria today, it is a tormenting issue that this cultural heritage has been flushed into the deep sea of westernization and civilization as society now termed it as “fetish”, “archaic” and “rubbish” e.tc. This has led to frequent damages of many cultural heritage, geared by the spirit of Christianity to have brainwashed many so called ardent Christians famously termed the “born-again” .To note, it is very grievous of them to destroy the book of their historical records and means to proof to the outside world that they indeed have root.

Howbeit, one could view it; it is believed that they were pioneered into such act by the mind of ignorance. Ignorance in the sense that they knew not the potentiality, informative and educative value of these our cultural heritage. They failed to acknowledge that this heritage could be preserve for posterity; hence they take solace in its mass destruction. Many have erroneously believed that museum is a place where irrelevant materials of the ancient period are kept and many do not even know what museum is all about. Museum is a place for showing man who is not fully aware of himself, his capabilities and inventiveness. It is a mirror that captures the look of man in the past and tries to link him up to the present. In another development, museum which is an institution is known for collection, preservation and display of objects with the basic aim of entertaining, educating and providing materials for research on aspects of man’s heritage. Museum is for the society, it has collection for attracting different categories of people to have interest in cultural affairs. Museum preserves and conserves cultural heritages. It helps to foster a sense of local pride and maintain traditional values. Museum helps us to be aware of the need for preserving our cultural heritage and keeping in touch with its traditional usefulness. The museum is filled with artistic expression of the different ethnic groups in Nigeria, making it possible for each distinct ethnic group to have access to it, so as to take some look into the cultural values of groups and to draw out areas of divergence and convergence of cultural make up. The Nigerian artistic tradition and works include: Ife Benin and Nok art cultures, which are the oldest civilian of art. And through the showcasing of these artistic objects in the museum, the younger generation comes to know and study the cultural upbringing of their society. The primary aim of a museum is as follows:

1, To collect, protect and preserve the national identity

2, Educate the masses on their heritage and the culture of other people.

3, To provide entertainment and relaxation for those who visit.

4, To protect the national image on the international scene

A CALL FOR RE-EVALUATION OF MUSEUM

A cursory glance into our society today, reveals that these traditions and cultural heritages are being crushed in their thousands. This is because colonialism brought with it western education and some Nigerians have become enslaved and brainwashed by the western way of life. And as a result of this brainwashing, many now believe that they are less intelligent than the western people and that western culture is better than theirs.

            Despite all these, we learnt how Africans prior to the western cultural infiltration highly esteemed their cultural heritage. This however led Okonkwo in Chiuna Achebe’s “Things fall apart” to protest brutally against the invading act of the western culture into his indigenous culture. He stood vehemently against the intruding westerners. He was thus moved by the mind to preserve his heritage. Could such motivation be found in this contemporary age? Obviously the response is no because we all have unwholesomely assimilated the injunction that every cultural object is fetish and of talisman. What then should be done? Must we keep eyes wide open and see these informative objects destroyed? This calls for re-evaluation and re-assessment. Taking into cognizance, that the object pass some information should be a clear reason why they should be spared and preserved for posterity. Rather than destroying these cultural heritage during spiritual purging, it is advisable that Christians should take these object into the museum custody where they can be showcased to portray the African rich cultural value, and more importantly for evidence to prove that Africa and indeed Nigeria did not suddenly dropped from the moon. We have a base from where we emanated.

Finally, everyone is called into this wholesome task. Government should legislate and enforce statutes against the indiscriminate destruction of these objects. The mass media should publicize the relevance of these artistic expressions through the usual radio- link-interactive programmes. The printing press must likewise give this issue its imperative importance. The ordinary citizens both Christians and non-Christians alike should rather present these artistic expression as donation to the museum instead of taking pleasure in crushing them. Until this is done, we will never be spared by our fore-fathers for tarnishing the duty of preserving these objects they faithfully left in our custody.

Museum Education Programmes: Their Relevance To Tourism

The persuasive nature of museum education programme in time past has been misconceived in Africa and in Nigeria to be precise, and hence approach to tourism has been neglected and unimportantly adopted in the recent plans of the country. Until the invading of British government, Nigeria had appreciated and held its culture in high esteem but since civilization or independence, museum education have been accorded lower priority in the current scheme of  events. This is as a result of excessive borrowing of culture. However, much progress has been made since the modernization of museum, which houses our cultural heritage to embrace special areas such as the cradle of civilization in Nigeria. To a considerable extent, museum education promote tourism and tourism industries as seen especially in countries that look into and plan objectively for economic earner, no matter what their manufacturing mineral or agricultural resources may be. Thus museum collections were and still remain the cradle of systematic tourism development.

            Museum education programmes is an important avenue, where the past and the present cultures of our people can be showcased.  In other words, archaeology and anthropology instead of taking us to their fields to present to us their findings can (may) reach us through museum education of their findings. The education programme is a very important mechanism for portraying the culture of a place and it is vital for developing cultural tourism. All over the world, museum education programme is the single important point where tourist may first show their appearance. It is also a place where at a glance the culture of the people is viewed. Museum education whether permanent or temporary, always attracts large numbers of people who want to learn and know more about the world around them. Both formal and informal method can be used to carry out museum education. A tourism- culture phenomenon, when embraced could help broaden the people’s horizon about tourism and its benefits. It will also enable them to play a stewardship role over their cultural/ archaeological heritage. However, museum education provides relevant information to intending tourist, peoples way of life and their believe system. By these they will be acquainted on the dos and don’ts of the host community. When tourists visit the host community they contribute to the development of the destination visited, these can be through increase in economy, social way of life and infrastructural development. In addition, through museum education programmes, museum helps to ensure the preservation and conservation of the communities’ cultural and natural heritage; also they offer facilities for cultural events and activities. Such activities go a long way in developing tourism within the area and can also enhance the quality of people’s lives, through making them to have a sense of identity.  “Museum is indeed a place that tells man who he is, where he came from, and the ingenuity of the ancestors”