GNS 111 (INTRODUCTION TO SOCIAL PROBLEMS)

PRESENTATION 
ON
 THE IJAW ETHNIC GROUP

Origin of Ijaw
Nigeria, as a country, is one of the most multicultural countries in the world, it has
over 250 ethnic groups, and Ijaw is one of them. They are one of the largest ethnic groups in
Nigeria, surpassed only by the three major tribes: Hausa, Igbo, and Yoruba, as well as a few
other tribes.
Ijaw, the oldest ethnic group in Nigeria, has resided in Nigeria's Niger Delta region
since 800 BCE, earning them the distinction of being the oldest tribe in the country. They are
mainly located in the Niger Delta which is situated in the South-South region of Nigeria. This
region comprises the states of Abia, Akwa-Ibom, Bayelsa, Delta, Edo, River, Imo, Ondo, and
Cross River.
The Ijaw tribe, also known as the Izon and sometimes referred to as Ijo, is primarily
located in the triangle formed by the Nun and Gana-Gana (River Forcados). However, they
can also be found in smaller numbers outside this area, both to the east and west. They are
considered one of the most important tribes in the lower Delta, second only to the Ibo (also
known as the Igbo) in all of Southern Nigeria. Many Ijaw people can be found as migrant
fishermen in camps as far west as Sierra Leone and as far east as Gabon.
The Ijaw tribe inhabited a significant 250-mile coastal stretch in the Niger Delta
region, situated between the Yorubas and the Ibibio, with only a few small tribes as
exceptions. They possess a unique language and customs that distinguish them from their
neighboring communities, exhibiting no indications of mixed traditions. "The Ijaw Nation
Forum" presents a historical account suggesting that the Ijaw people derive their name from
esteemed ancestors, which include the Father Ijo ancestor, an Oru ancestor, and the son of the
Great and Mysterious King Adumu, also known as Odudu. According to this account, these
figures played a role in establishing a Theocratic City State confederacy in Ife during ancient
times.
The British Colonial Offices officially referred to Ijaw as "Ijo" in their reports and
documents, with Amaury Talbot P., a colonial author, showing a preference for the term
"Ijaw" in his book titled "TRIBES OF THE NIGER DELTA." By the end of the colonial era

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in 1960, both terms "Ijo" and "Ijaw" had become widely recognized. Studies conducted
during the period of independence revealed various origins for the names, highlighting the
multiple ways individuals were referred to. In a modern linguistic study conducted by
Professor Williamson, the language spoken by the majority of people in Rivers, Bayelsa,
Delta, and Ondo states of Nigeria is referred to as either Ijo or Ijoid. Within this study, the
language was further divided into two distinct categories: Ijo and Defaka. Ijo encompasses
the majority of the population, while Defaka is the language spoken by the small Afakani
community in Nkoro, Opobo-Nkoro local government in Rivers State, and is considered the
closest relative to the Ijo/Ijoid language.

Ijo is divided into four main groups, which are outlined below:
1. The first group is Eastern j, which includes Kalabari, Okrika, Ibani (Bonny/Opobo), and
Nkoro.
2. The second group is Nembe-Akassa, consisting of Nembe and Akassa.
3. The third group is Izon, comprising various dialects such as South-Eastern Izon,
North-Western Izon, and South-Western Izon.
4. The fourth group is Inland j, which includes Oruma, Okordia, and Biseni.
The Ijos can be found not only in Nigeria but also along the entire Atlantic coast of West and
Central Africa, as well as in Europe, North and South America, and the Caribbean or West
Indies.
Investigating the widespread occurrence of j beyond Africa due to the triangular trade
across the Atlantic is crucial.
Historians have determined that the ORU migrated in ancient times by utilizing the
waterways and rivers that linked the Nile Valley with the inland sea of Lake Chad and the
Niger River systems. This migration on land identifies the Ijaw people as the descendants of
the ORU, who were the original inhabitants of West Africa and the Niger/Benue region.

HISTORY
The Ijaw people possess a profound history that is firmly entrenched in their cultural
practices, customs, and traditions. Throughout history, the Ijaw people gained recognition for
their involvement in fishing and trading endeavors, establishing connections with numerous
European traders and explorers.
During the early 20th century, the Ijaw community actively participated in resisting
British colonial rule. Influential leaders like Jaja of Opobo and King Koko of Nembe

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spearheaded rebellions against the British. This resistance persisted even after the colonial
era, as the Ijaw people sought increased autonomy over their natural resources and the
progress of their communities.
The Ijaw people are well-known for their unique cultural practices, which include
masquerade festivals, music, dance, and cuisine. Their cultural heritage is enriched by a
robust oral tradition, in which storytelling and proverbs play significant roles.
Although the Ijaw people significantly contribute to Nigeria's oil wealth, they
persistently encounter various difficulties such as poverty, unemployment, environmental
degradation, and political marginalization. Nonetheless, they have displayed unwavering
determination in their quest for self-determination and increased representation within
Nigerian politics. Lately, the Ijaw community has actively campaigned for the establishment
of a Niger Delta Republic, envisioning it as a means to exert more authority over their
resources and gain amplified influence in Nigerian politics.
The Ijaw people possess an extensive background in fishing and trading within the
Niger Delta region. Additionally, they gained recognition for their expertise in boat
construction and water-based transportation. During the 16th century, the Ijaw community
played a significant part in the slave trade, functioning as an intermediary connecting
European traders with numerous indigenous tribes across West Africa.

The Colonial Period

The Ijaw people experienced British domination during the colonial era, resulting in
the exploitation of their natural resources and the devastation of their traditional way of life.
This period was highly detrimental, as the British prioritized extracting oil and gas from the
Niger Delta, causing ecological harm and environmental degradation.
Furthermore, alongside the economic devastation caused by the British, they enforced
an alien culture upon the Ijaw people, resulting in the erosion of their cultural identity and
values. Consequently, the Ijaw people became marginalized and oppressed within their
homeland.
Post-Independence Era
Following Nigeria's independence in 1960, the Ijaw community united with other
ethnic groups in a collective struggle for increased self-governance, protection of human
rights, and control over resources. Unfortunately, their endeavors were met with severe
suppression by the Nigerian government, employing military power to quell any perceived
challenges to national solidarity.

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 Notwithstanding this oppression, the Ijaw populace perseveres in advocating for their
rights and safeguarding their cultural heritage. They have established diverse organizations,
including the Ijaw National Congress, aiming to advance their political and economic
aspirations.
Geography and Environment
The Niger Delta region of Nigeria is primarily occupied by the Ijaw tribe, renowned
for its abundant natural resources and fertile land. This region experiences a tropical climate
with elevated temperatures and regular rainfall. It boasts a diverse ecosystem comprising
mangrove forests, swamps, and wetlands, which support a wide variety of plant and animal
species.
Political System
The Ijaw tribe, one of the largest ethnic groups in Nigeria, possesses a unique political
structure centered around a system of clans. These clans are further organized into different
kingdoms, each governed by a traditional monarchy referred to as a "king" or "paramount
ruler." These leaders play a crucial role in the Ijaw people's political system, championing
their respective kingdoms and advocating for their interests.
Despite their significant population and political organization, the representation of
the Ijaw within the Nigerian government has long been a contentious issue. They have
frequently faced marginalization and exclusion from decision-making processes, leading to
confrontations and tensions between the Ijaw and the Nigerian government.
One notable conflict emerged in the late 1990s when a group of Ijaw activists formed
the Movement for the Emancipation of the Niger Delta (MEND) to protest against the
exploitation of the Niger Delta region by international oil companies. This led to violent
clashes between MEND and the Nigerian military, resulting in significant casualties and
infrastructure damage.
In recent years, efforts have been made to address the underlying issues that
contribute to conflicts within the Ijaw tribe. The establishment of the Niger Delta
Development Commission (NDDC) and the creation of a Ministry of Niger Delta Affairs are
among these initiatives. Their focus is on promoting economic development, reducing
poverty, and improving infrastructure in the Niger Delta region, which encompasses many
Ijaw communities.
The political history of the Ijaw tribe is characterized by a blend of traditional
leadership structures and ongoing struggles for representation and recognition within the

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Nigerian government. However, ongoing efforts to tackle these issues offer hope for the Ijaw
people to achieve greater political inclusion and social justice in the future.

Economic Activities
The Ijaw people possess a prosperous heritage of entrepreneurship and commerce,
engaging in traditional activities like fishing, farming, and trade. Abundant in natural
resources such as oil, gas, and timber, the region has evolved into a thriving center for
contemporary industries, providing the Ijaw tribe with advantageous prospects.
Educational Activities
The Ijaw people, one of the tribes in Nigeria, possess a rich history of educational
endeavors. Education has been highly valued by the Ijaw community for numerous years, as
evidenced by their historical records.
In the pre-colonial era, education held great significance among the Ijaw people, who
were renowned for their proficiency in literacy. They pursued a comprehensive curriculum
encompassing reading, writing, mathematics, religious studies, and traditional knowledge.
During the colonial period, the British established primary and secondary schools in
the Ijaw land, facilitating increased access to formal education for the Ijaw population.
However, many Ijaw individuals believed that these schools failed to adequately address their
cultural and developmental requirements, prompting them to establish their educational
institutions.
In the post-independence era, the Nigerian government established additional schools
in Ijaw land, including universities. Presently, Ijaw land boasts several higher education
institutions, such as the Niger Delta University in Wilberforce Island, Bayelsa State, the
Federal University Otuoke, Bayelsa State, and the Bayelsa Medical University.
In addition to formal education, the Ijaw people engage in various cultural and
traditional activities aimed at their education and development. Notable examples include the
annual celebration of Ijaw National Day and the preservation initiative for the Ijaw language.
Health
The Ijaw people, similar to other ethnic groups, have encountered various health
issues and difficulties over time. These health issues have been prevalent in the Niger Delta
region, where the Ijaw people reside. The lack of basic infrastructure in the region, such as
access to clean water, inadequate sanitation facilities, and insufficient healthcare services,
often contributes to health problems within the Ijaw community.

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 Common health issues within the Ijaw community include malaria, cholera, typhoid
fever, and other diseases transmitted through water. Additionally, cases of river blindness,
tuberculosis, and HIV/AIDS have been reported across the region.
Nevertheless, in recent years, the Nigerian government and international
organizations have collaborated to address some of these health challenges. They have
implemented initiatives such as establishing healthcare facilities, conducting vaccination
programs, and promoting malaria prevention.
Despite these efforts, there is still a need for ongoing investment in the health sector
to enhance the overall well-being of the Ijaw people and other communities residing in the
Niger Delta region.

LANGUAGE
The Ijaw language, belonging to the Niger-Congo language family, is part of the Ijoid
group, one of the largest language families worldwide with over 1,500 languages. It evolved
over thousands of years through interactions between the Ijaw people and neighboring ethnic
groups in the Niger Delta region of Nigeria. The language has various dialects, including
Kalabari, Nembe, Kolokuma, and Izon, the largest and most widely spoken dialect.
IZON, also known as (Central-Western) Ijo, Ijaw, Izo, and Uzo, is the dominant Ijaw
language, spoken by most Ijaw people in Nigeria. It has a long history, estimated to have
been established in the Niger Delta region seven to eight thousand years ago. Izon is closely
related to other languages from surrounding areas beyond Nigeria. Efforts are being made to
prevent the language from becoming extinct, including employing teachers to teach Izon in
local schools and producing books in Izon dialects.
Nembe is an Ijaw language spoken in southern Nigeria, with two dialects: Nembe (Nimbe)
and Akassa (Akaha).
Kalabari, spoken in Rivers State and Bayelsa State, is an Ijo language within the Ijaw
language cluster. It has a tonal system, rich vowel system, and a tradition of oral literature.
Ogbia, belonging to the Ijaw language family, is spoken in the Niger Delta region of Nigeria,
particularly in Bayelsa State. The language has evolved to reflect the way of life and
interactions of the Ogbia people, who are traditionally fishermen and farmers.
Kula is the dialect of the Ijaw people spoken in the southern part of Nigeria, particularly in
the Niger Delta region. The Ijaw people are one of the largest ethnic groups in Nigeria, and
the Kula language is tonal with complex noun class systems. Proverbs play an important role
in conveying wisdom and advice in the Kula language, often related to fishing, which is

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significant in the Ijaw economy. Efforts are made to preserve the language despite influences
from English and Portuguese.

Other Ijaw languages include Kumbo, Kolokuma Obolo, Wakirike, Nkoroo, Apoi, and more.

CUSTOM
Definition of Custom
A custom is a specific way of behaving or doing something that is traditionally
followed and widely accepted within a particular society, place, or time.
The Ijaw community possesses a diverse cultural heritage, and their customs and
traditions have a significant impact on the development of their social, religious, and political
structures. The following provides a comprehensive overview of various aspects of Ijaw
customs.
Kinship System
The Ijaw people have a strong kinship system that is at the foundation of their social
structure. They follow a patrilineal descent and are organized into clans, which are further
subdivided into "houses" or "families." Kinship connections hold great importance and have
an impact on social interactions, marriage arrangements, and inheritance practices.
In contrast, the Ijaw people have a complex kinship system that involves both
patrilineal and matrilineal descent. Generally, their ancestry is traced through both their
father's and mother's lineages. Kinship and inheritance regulations vary depending on the side
of the family to which a person belongs.
On the patrilineal side, the Ijaw people have an inheritance system in which property
and other assets are passed down from fathers to their sons. Typically, the oldest son receives
the largest share of the inheritance, but other sons may also inherit. In certain cases, daughters
may also inherit property from their fathers.
On the matrilineal side, the Ijaw people have an inheritance system in which property
and other assets are passed down from mothers to their daughters. Usually, the eldest
daughter inherits the most substantial share of the inheritance, but other daughters may also
inherit. In some situations, sons may also inherit property from their mothers.
Overall, the Ijaw kinship system is intricate and varies based on the particular
community and family involved. However, it is generally founded on a mixture of patrilineal
and matrilineal descent, with differing regulations for inheritance and kinship based on the
gender and lineage of the person concerned.

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Wedding Ceremony
Ijaw marriages adhere to various customs and rituals in a traditional setting. Typically,
the process commences with emissaries from the potential groom's family visiting the bride's
family to express their interest. Subsequently, negotiations regarding the dowry also referred
to as the bride price, take place. The dowry can be paid in the form of cash, livestock, or
other valuable items. The marriage ceremony itself encompasses several rituals, including the
pouring of libations, the exchange of vows, and the breaking of kola nuts to symbolize the
couple's union.
Nigeria, being a highly diverse country, is home to numerous ethnic groups and a
significant population with distinct cultural practices and beliefs. Among these groups, the
Ijaw Tribe stands as the fourth largest ethnic group in Nigeria, possessing a captivating
cultural heritage. Central to their culture is the wedding ceremony, and the Ijaw traditional
wedding list holds significant importance in its execution.
After reaching an agreement, the initial step is the introduction ceremony, commonly
known as "Ware ogiga obolo" in the Ijaw language, which translates to "to knock." This
ceremony serves as an opportunity for both families to familiarize themselves with each
other. The groom's family, accompanied by elders from their community, pays a visit to the
bride's family, formally declaring their intention to marry their daughter. It is customary for
them to bring gins and beverages, and if they are non-Ijaw, they are expected to bring Kola
nuts.
During this ceremony, the date of the traditional marriage is determined, and the
groom is given a list of items to bring on the wedding day. Unlike traditional lists from other
ethnic groups that include food items, this particular list only includes salt.
The traditional wedding list in the Ijaw culture comprises the following items:
● Money on the bride’s waist
● Tobacco
● Money for brothers
● Twenty liters of gin
● Box of clothes
● Lantern, mortar, and pestle
● Attire for the parents of the bride
● Money for the parent of the bride
● Money for maidens
● A canoe and fishing nets

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 The Ijaw traditional ceremony is the highlight of the celebration, eagerly anticipated
by everyone as it signifies the official union of the man and woman as husband and wife.
This joyous event is held at the bride's house, where both families gather to commemorate
this vibrant occasion. Some slight differences exist here and there in the marriage process, but
generally, the following are the basic procedure in Ijaw:
Biyanwuru:
This is a bottle of gin presented to the father by intermediaries before the start of the
negotiation of the marriage.
Egberigba wuru:
This is the bottle of gin and a specified sum of money presented to the father or the
spokesman to introduce the elopement of his daughter with a husband. Usually, the
intermediaries are given time to return at a later date for feedback (response) by the father.
Bibirin Okuba:
This is a bottle of gin and a sum of money for the father’s approval of the marriage.
Shihikunmo:
One bottle of gin and a said amount usually taken which is offered to formally inform
the father-in-law’s family and request them to remain at home on an appointed date for the
payment of the bridal price.
Wari benite:
This is interpreted to mean the family is now assembled for the bridal negotiation.
Wo fiyete:
This means opening the negotiation offer of one bottle to drink (usually alcoholic
liquor) and yet another token.
Fhitibi:
This is interpreted to mean the actual bride price, usually accompanied by five or six
bottles of gin.
Yinghin okhuba:
This is a certain amount given to the mother-in-law (mother of the bride)

CEREMONY
Birth and Naming Ceremony
In pre-modern African culture, the birth of a child was always celebrated with great
joy. It held significant importance within the family. The responsibility of childbirth and

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delivery typically fell on elderly women known as midwives. The process was arduous and
uncomfortable before modern childbirth methods were introduced.
Medication was rarely prescribed or used during pregnancy, and pregnant women
generally continued their daily activities. When it came time for delivery, the pregnant
woman would be secluded in a room with her husband's mother, aunt, and midwife. The
midwife would oversee the birth process and determine the timing of delivery, as well as
identify any potential complications. Unsuccessful births were infrequently documented in
historical sources. Traditionally, men were not allowed to be present during labor or witness
their wife's naked body during the process. Suspected witchcraft was also prohibited.
After the delivery, the child would be handed to the husband's mother, who would
perform a ritual before the child was exposed outside the household. It was believed that evil
spirits were present during labor, so the mother-in-law would appease them with a libation
after the child's birth. Furthermore, the father was expected to host a feast for all family
members and clans to celebrate the birth.
The child's mother would remain secluded for a period of seven to nine days after
giving birth. During this time, she would refrain from consuming foods containing salt, palm
oil, and pepper. Instead, she would consume cornmeal, special herbs, and fruits.
According to historical sources, deaths resulting from childbirth were rare. In cases of
complicated pregnancies, herbalists or native doctors were sometimes sought to assist in the
process.
Among the Ijaw people of southeast Nigeria, children born to mothers who
experienced severe pains during labor were occasionally thrown into a river or pond in an
attempt to ensure that no misfortune would befall the village. If the child resurfaced, they
would be retrieved and brought back to the village. However, if the child did not resurface,
they would be left to drown.
These practices and customs were eventually abolished as civilization progressed.
Breastfeeding would typically continue for three years or more, and the upbringing of the
child was a collective responsibility shared by all family members, including the elders.

Burial and Funeral

The burial and funeral ceremonies of the Ijaw people are highly intricate and
complex. The most elaborate ceremonies are reserved for the chiefs. In the Kalabari region,
when a chief passes away, his family takes his body to a place called Oto Kwbu for a

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ritualistic cleansing. Oto Kwbu is a special funeral compound where a carefully conducted
ceremony takes place. During this ceremony, a special pot of water and clothes, which are not
allowed to touch the ground, are brought in. The chief's sisters tie an Okuru around his waist,
and his legal wives dress him in special garments. His legal sons and brothers then carry the
corpse to a bed in a room called "Wari Kubu," which contains the shrines of his ancestors.
Friends and other family members pay their respects to the ancestors by wailing and
playing drums, signaling that the chief will soon join them. The legal wives sit around the
body in order of rank, each holding a broken knife blade. The legal daughters and sisters sit
in two columns on either side of him, arranged by age. Other chiefs arrive, bringing gifts, and
the funeral ceremony continues until dawn. As part of the ceremony, a drama unfolds where
the first widow, along with her children, performs a funeral play called Kala Ekkpe. During
this play, they sing and beat drums in praise of the chief. Each wife is confined to a small
room, where she must paint her face and body with black dye and camwood in solitude. The
wives receive three meals a day, and relatives visit each wife, to whom she sings a short song
in praise of the chief.
During the mourning period, the widows and close female relatives wear the Okuru
cloth (mourning dress), while distant female relatives wear white, and men wear blue
garments for ten months. Both men and women shave their heads, but the widows are not
allowed to cut or cover their heads for ten months. This mourning period is followed by a
pilgrimage to Aro Chuko, where the chief is to be buried. Alongside the chief, various items
such as clothes, ornaments, beads, plates, knives, tobacco, and gin are buried. However, no
food is interred as it is offered every eight days on the "Fene Bene" day. Women are
forbidden to shed tears or sob during this period to ensure the peaceful departure of the spirit.
If a woman does cry, she must sacrifice a goat or fowl at the feet of the corpse to purify the
stain of her tears. Cannons are fired once again to announce the arrival of the chief to the
ghost world.
Ten months after the burial, a ceremony called Kopinai takes place. It is a grand feast
featuring a variety of food and drink. A representative from each tribe wears European attire
and speaks only English to symbolize that the chief has become so great that he can even dine
with white men in the ghost world. As soon as the family can afford it (which may take
months or years), they organize a play known as "Peri" in honor of the chief, followed by a
parade of war canoes. During the parade, a member of the Poika family creates a carved
image of the chief, which is then presented confidentially to the chief's family. After keeping
the image for four days, the family stages a battle, which they inevitably win, showcasing the

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image as part of their victory. The image is then placed in a shrine called Arua, alongside
images of the ancestors, Nduen Fobara. Another feast is held to celebrate the mock return of
the image. Throughout these ceremonies, the family and friends offer gifts to market people
and make sacrifices at the place where sinners were slain.
When an old free woman passes away, her burial is accompanied by a dance and
feast, similar to that of a chief. However, headdresses are not allowed at a woman's burial, as
they are exclusive to men.
If a younger free woman dies, her family may hold a funeral play in her honor, but
this is typically limited to the wealthy due to its expense. Since she was not a slave, she is
buried at her family's house instead of her husband's. When a young man dies, cannons are
fired to announce his death on the eve of the passing, the following morning after the burial,
upon the family's return to the house in the afternoon, and then twice a day for the subsequent
six days.
In the case of a person dying a "bad death," their body is secretly disposed of without
any formal burial. Examples of "bad deaths" include women who die during childbirth (with
twin mothers being particularly stigmatized), men with deteriorating skin conditions, very old
individuals whose children have died before them, suicides, and those who pass away on the
day of a sacred play called "Owo."

FESTIVAL
The Ijaw people, an indigenous tribe in Nigeria, possess a rich and diverse cultural heritage.
They partake in numerous festivals and ceremonies annually, showcasing their beliefs,
values, and way of life. Some of the notable celebrations include the Ijaw Day Celebration,
Izon Day Celebration, Kala-Okun Festival, Odi-Ogor Festival, Egwuocha Festival, Iria
Ceremony, and the Amaseikumor Festival.
1. Ijaw Day Celebration
The Ijaw Day Celebration is an annual event held on May 28th. It commemorates the
independence and contributions of the Ijaw people to Nigeria. The celebration features
cultural displays, parades, traditional dances, and speeches by prominent Ijaw leaders.
2. Izon Day Celebration
The Izon Day Celebration is another significant event in Ijaw culture, taking place on
October 1st. It highlights the diversity and richness of Ijaw culture through various cultural
displays, accompanied by food, music, dance, and speeches by influential Ijaw leaders.
3. Kala-Okun Festival

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 The Kala-Okun Festival is an annual traditional event held in Delta State, Nigeria, in
honor of the Ijaw people's deity, Kala-Okun. The festival involves traditional dances, boat
racing, wrestling, and other cultural displays.
4. Odi-Ogor Festival
The Odi-Ogor Festival is a significant event celebrated in Bayelsa State, Nigeria, to
honor the ancestors of the Ijaw people. It includes cultural displays such as traditional dances,
masquerades, and wrestling.
5. Egwuocha Festival
The Egwuocha Festival is an ancient celebration observed by the Ijaw people in
Rivers State, Nigeria. It involves various cultural displays such as traditional dances, music,
and feasting. The festival originated from the Ijaw people's ancestors, who celebrated it as an
expression of gratitude for their abundant harvest.
6. Iria Ceremony
The Iria Ceremony, also known as the "Fattening Room Ceremony," holds immense
cultural importance in the Ijaw tribe. It serves as a rite of passage for young girls,
symbolizing their transition from childhood to womanhood.
During the Iria ceremony, eligible young girls are secluded in the "fattening room" for
three months or more. They receive frequent baths, massages, and a high-protein diet to
enhance their physical appearance. At the culmination of the ceremony, a grand celebration
takes place, where the girls dress in traditional attire, engage in traditional dances and songs,
and are joined by family, friends, and community members. The Iria ceremony is an ancestral
tradition that upholds cultural values and traditions within the Ijaw tribe.

Additionally, the Amaseikumor Festival is a vibrant cultural celebration among the

Ijaw people. It signifies the end of a fruitful fishing season and is characterized by lively
traditional dances, music, and feasting.
As skilled artisans, the Ijaw people are renowned for their expertise in woodcarving,
pottery, weaving, and beadwork. They create intricate designs and patterns on various objects
such as masks, drums, canoes, and jewelry. These artistic creations carry symbolic meanings
and are prominently featured during festivals, rituals, and social ceremonies.

RELIGION AND BELIEF

They have a rich cultural heritage and unique traditional religion and belief practices.

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The Ijaw people believe in a supreme being known as TAMUNO or Tamunotonye. They also
believe in various lesser deities or spirits known as Egbesu, Oweikuro, and Izonfuo. These
spirits are believed to have the power to influence the lives of individuals and communities.
The Ijaw people also practice ancestor worship, believing that their ancestors have the power
to protect and guide them. They hold annual festivals and ceremonies to honor their ancestors
and seek their blessings.
Additionally, the Ijaw people believe in the power of divination and use various
methods to communicate with the spirit world. They also have traditional healers and
medicine men who use natural remedies and spiritual practices to heal illnesses and ailments.
Overall, the traditional religion and belief practices of the Ijaw people are deeply rooted in
their culture and history. Despite the influence of Christianity and Islam in the region, many
Ijaw people still hold on to their traditional beliefs and practices.

SYMBOLS
The Ijaw tribe is renowned for its rich cultural heritage, encompassing symbols,
greeting styles, and body marks.
Symbols
The Ijaw community boasts a diverse range of symbols which includes birds, and
animals, as well as objects, such as canoes, knives, and swords. These symbols serve as
representations of their cultural heritage, beliefs, and traditions.
Greeting Styles
The Ijaw people have a distinct way of greeting one another. They engage in a hand
gesture wherein the right hand is extended with the thumb pointing upward, followed by
clasping the right hand of the other person. Concurrently, they produce a sound by sucking
the air through their teeth. This gesture is accompanied by the phrase "Owo-nyenikumo,"
which expresses gratitude for the person's presence.
Body Marks
The Ijaw people are renowned for their unique body marks, primarily consisting of
scars. These scars are typically found on the face, chest, back, and arms and serve as
identification marks. Furthermore, these scars symbolize bravery, strength, and beauty.

The Ijaw people possess cherished cultural symbols that hold deep meanings, including:
1. Okumbe: A tortoise shell musical instrument used during ceremonies and festivals.

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2. Ekine: A wooden keyhole-shaped instrument for conveying messages in traditional
ceremonies.
3. Oma: A carved wooden figure representing ancestral spirits used in Ijaw rituals.
4. Kpokpo: A traditional raffia fiber hat worn during various ceremonies and events.
5. Kanbiri: A symbolic beaded necklace worn by Ijaw women for protection against evil.
6. Oweikorogha: An energetic dance accompanied by drumming, performed during festivals.
7. Akinipupo: A traditional Ijaw wrestling sport used for dispute resolution and festival
performances.
The Ijaw culture spans centuries and has been marked by struggles for political
representation and resource control. Their artistic and craftsmanship skills, passed down
through generations, are a significant aspect of their culture. These artistic creations reflect
their history, beliefs, and way of life, playing a vital role in their cultural identity.

REFERENCES
• Izon Ebi Association, Inc. of Washington metro Area:
izon-ebi.org/about-us/who-are-the-izons
• The Ijaw World Studies: ijawworldstudies.com
• "When We Ruled." by Robin Walker
• The Ijaw Nation Forum (INF): ijawnation.org
• Wikipedia: wikipedia.org/wiki/Ijaw_people
• NATIONAL AFRICAN LANGUAGE RESOURCE CENTER (NALRC) THE IZON OF
THE NIGER DELTA edited by Ebiegberi Joe Alagoa, J.P. Clark
• Arts & Life in Africa Online: Archived from the original on February 6, 2006. Retrieved
April 15, 2006.
• Encyclopedia Britannica: Retrieved 2021-09-17.
• Pulse Nigeria: Retrieved 2020-01-22.
• Encyclopedia.com: Retrieved 2022-01-31.

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