The Asema Chieftaincy title in Ebiraland, particularly within the Ezuka Clan, is steeped in rich history and custom. While its origins are debated, the intricacies of its installation and the qualifications for its holders reveal a deeply rooted traditional system. This article, originally written in 2020, delves into the fascinating world of the Asema chieftaincy, exploring its historical nuances, the selection process, and the elaborate installation ceremonies.
A Diverse Lineage: The Origins of the Asema Title
The Asema chieftaincy, especially within the Ezuka Clan, has a complex history with differing accounts of its inception. One prominent narrative centers around Uka, a son of Adavi, who is credited with initiating the title. Though he never held the Asema title himself, Uka had three sons: Otumi, Ajoo, and Asema. Interestingly, Otumi and Ajoo were full brothers, while Asema was their half-brother.
To ensure all his descendants had a claim to the title, Uka reportedly created two distinct crowns, bestowing one upon Otumi and Ajoo, and the other upon Asema. This foresight aimed to prevent the exclusion of Asema and his lineage, leading to the existence of two different Asema titles within the Ezi-Uka clan.
Over time, Uka’s brothers, Aniku and Upopuvete, also adopted the Asema title. Initially, all these Asema titles were considered equal. However, during the reign of Atta Ibrahim, Asema Mayaki of Aniku was installed as the District Head of Adavi, effectively elevating his status and giving rise to the prominent “Asema of Adavi” designation. This likely contributed to the perception that Asema Aniku held more importance, though the traditional equality seems to have been largely restored today.
Another tradition suggests Ogagu (Upopuvete) was the true initiator of the Asema title. According to this account, his brothers – Ezuka, Uhuami, Adeika, and Aniku – all recognized him as the first Asema in Adavi. If accurate, this would make the Asema title one of the oldest traditional titles in Ebiraland. Upopuvete’s four sons are recognized as the ruling families for Asema Anupopuvete.
A notable dispute within the Anupopuvete line involved Iko, whose early death meant he never held the Asema title. Consequently, his sons, Ovini and Itaazi, were initially barred from the title. Ovini, seeking a chieftaincy, went to his maternal grandfather in Eganyi and was installed as Okara. Recently, Iko’s descendants petitioned the Ebira Traditional Council for their rightful inclusion in the Asema title. The council initially ruled in their favor, paving the way for the installation of the 11th Asema Anupopuvete from the Iko family. However, the subsequent appointment of Alhaji Ado Ibrahim as the new Ohinoyi reversed this decision, leading to a new candidate’s installation and the Iko family pursuing legal action. This ongoing struggle highlights the enduring belief that the Iko (Emani) family has been “technically” excluded from the Asema Anupopuvete title for a long time.
Qualifications for Candidature: Upholding Tradition
Becoming an Asema chief in Ebiraland is not a simple matter; it’s governed by strict customary laws ensuring the preservation of lineage and tradition. Here are the key qualifications:
- Hereditary, but Rotational Succession: While chieftaincy is hereditary, it does not automatically pass from father to son. Instead, it rotates within a hierarchical group (clan) exclusively among male descendants. Women are completely excluded from holding traditional titles in Ebira Ehi communities, as inheritance is strictly through the paternal line. The notion of inheriting a title through maternal relations is considered untraditional and impossible. Arguments by some, like Mallam Y.A. Ibrahim, suggesting maternal inheritance are widely rejected, as this would also imply inheriting communal landed properties through the maternal line, which is seen as illogical and culturally unacceptable by the Anebira people.
- Belonging to Hierarchical Groups and Possessing Regalia: To hold a title in Ebiraland, a candidate must belong to the designated hierarchical groups. Furthermore, they must physically inherit all the kingly materials (regalia), and be presented with the crown and staff of office by the most elderly man in the kindred (or his deputy) during the coronation. The Ebira traditional title institutions are designed to make it exceptionally difficult for anyone to usurp another clan’s title, reinforcing the impossibility of inheriting a title through maternal relations.
- Freeborn Status and Moral Standing: Candidates must be born free men. Slaves or those considered of low caste (Ezinehi) are disqualified, regardless of their social standing. In rare circumstances, a candidate whose mother is still alive may be installed, but the mother must be removed from the compound, and the chief is forbidden from seeing her or even attending her funeral. This exception is only made when no other suitable candidate exists and is highly uncommon.
- Impeccable Character: An Asema candidate must be a man of good honor and high ideals. Those associated with grave crimes like stealing or incestuous activities are automatically disqualified.
- Absence of Deformity (for Ohindase): While not specifically for Asema, it’s worth noting that for the Ohindase title, any physical deformity disqualifies a candidate, a custom linked to the historical uncovering of the “ete inirapa” with a wound.
The selection process typically involves the clan elders who evaluate candidates based on these criteria. The final decision is often affirmed by “Eva” diviners, who provide spiritual guidance. Once a candidate is chosen, they are officially notified and, with the help of diviners, set a date for their coronation. It’s important to note that the most elderly man in the clan is never installed as the chief but plays the crucial role of presenting the crown during the coronation, akin to a Governor presenting a staff of office.
The Role of Kingmakers: A Unique Ebira Perspective
The concept of “kingmakers” in Ebiraland is often a point of contention and misinterpretation. While some Nigerian communities have clearly defined kingmakers (like the Ondakiogbani, Ohimoziogbanim, Asanyaogbi, and Ogazaogbani in Ebira Igu, Panda, and Toto), the Ebira system differs.
Mallam Y.A. Ibrahim suggested that clan elders and “Eva” diviners constitute kingmakers. However, this view is largely challenged. While diviners may be consulted to ascertain a candidate’s eligibility for various titles, they are generally not considered kingmakers in the traditional sense, as they often lack comprehensive knowledge of chieftaincy titles themselves. Many argue that forcing this external concept onto Ebira customs is illogical.
The Ebira system of selection, installation, and burial of traditional chiefs is largely self-sufficient and does not typically require specialized “kingmakers.” The absence of real disputes over succession, which are usually amicably settled within the clan, further supports this. However, a notable exception is the Adeika title, where the installation procedure fundamentally rests with the ANUBOBO clan. This unique control grants the ANUBOBO clan the status of a kingmaker, a rare instance in Ebira traditional chieftaincy where a specific group holds such influence.
Preparing the Asema Chief: Spiritual and Communal Readiness
The preparation for an Asema chief’s installation is an elaborate process, encompassing both spiritual readiness and communal arrangements. Approximately nine months before the coronation, the chief-to-be begins wearing “inyaka” – a symbolic necklace denoting his future status.
In the days leading up to the installation, the candidate leaves his home for an “undisclosed” destination, known only to a select few determined by diviners. This secret retreat, which could be the home of a customary chief, an elder, or a sacred place, is a period of intense spiritual preparation. The chief-to-be is surrounded by influential men and women who provide guidance on the “invisible” world and supernatural life. This time is dedicated to fasting and prayer, aiming for a successful, notable, and prosperous term of office, and preparing him for the arduous task of leading the clan.
During this three-day period, the chief-to-be engages in sexual intercourse with his “epahi” – a queen-to-be. This woman must be a widow and agnatically related to the chief-to-be, her selection also guided by diviners. On the night before the coronation, the “epahi” is initiated into the secrets of “eku” rites, granting her equal rights with men in this sphere. She also reveals all the secrets of witchcraft to the chief-to-be. After the installation, she becomes his wife, living with him inside the “abara” (the chief’s residence), while his other wives reside outside. While historically the installation of a chief without an “epahi” was impossible, this is no longer strictly observed today.
Concurrently, the clan undertakes sophisticated preparations, including arrangements for dances and plays before and after the installation. This may involve the “making” of the “ekuoba” masquerade, a process that can take several months. All necessary burial ceremonies are conducted beforehand, with expenses borne by the entire kindred, meaning future “burials” upon the chief’s passing are largely unceremonial.
The Asema Installation: A Grand Public Spectacle
The installation of an Asema chief is a grand public affair, rich in symbolism and tradition. On the eve of the installation, “night” masquerades emerge, dancing and searching for the chief-to-be, who has “disappeared” from his home. On the coronation day, dancers, including “ekuechichi” masquerades, continue the search. This vigorous, warlike dance, known as “wowo,” may even include women.
A person, pre-selected by diviners or masquerades, reveals the chief-to-be’s whereabouts. Upon his presentation to the public, he is ensconced within a canopy, amidst dancers, and escorted back to his house. During this slow, ceremonial procession, the dancers and powerful women sing chants like “Enesio umama wenesio mama dere” and/or “Erimi o erimi o.” Throughout this procession, the chief-to-be remains silent, not yet fully installed.
Coronation of the Asema Chief: The Moment of Empowerment
Upon reaching his house, the chief-to-be sits in a designated spot, as directed by fortune-tellers. A ram or cow is slaughtered to “open his mouth,” signifying his readiness to speak. Women then offer special utterances of great achievements, known as “oga,” after which the chief-to-be is finally permitted to speak.
The most crucial moment arrives when the most elderly man in the kindred (or his appointee) presents the chief-to-be with the “omu” – the crown, typically a bush cow’s tail containing charms. Before handing over the crown, he imparts the aspirations and expectations of the clan, admonishing the future chief to act with justice, fairness, and an open mind towards all. The chief-to-be formally accepts these counsels before receiving the crown.
Immediately following the crowning, the “Ekuoba” masquerade, installed alongside the chief, offers its greetings, followed by others. The newly enthroned chief is greeted with “Taru,” a respectful salutation reserved only for customary chiefs. With this, the ceremony concludes successfully. From the moment he receives the crown, the chief’s original name is typically no longer used; instead, he is referred to by his chieftaincy title or simply “Otaru,” a common name for all Ebira Clan Chiefs.
It’s important to emphasize that all these ceremonies are public, with no hidden rituals. Furthermore, all necessary burial ceremonies are performed during the installation, meaning they are not typically repeated upon the chief’s death. In the past, chiefs were buried in their “abara” (residence) before their passing was formally announced, and these burials were not generally ceremonial.
The regalia of Ebira traditional chiefs vary, but the “omu,” “ireta,” and “ede” are common to all. While “ede” is a personal possession, the “omu” and “ireta” are “created” during the title’s inauguration and belong to the entire clan. These kingly symbols are passed from one clan or “Abara” to another according to the established mode of circulation. A grace period of nine calendar months (the traditional mourning period) is always observed before these symbols are removed from the deceased chief’s house and kept by the most elderly man in the clan until a new chief is appointed. It is only after this nine-month period that another person can be enthroned.
The Asema chieftaincy, with its intricate history, rigorous selection process, and elaborate installation ceremonies, stands as a testament to the enduring traditions and cultural richness of the Ebira people. It is a system designed to ensure the continuity of leadership, uphold communal values, and connect the past with the present.
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