*Prof. Bolanle Awe with a student. This picture was taken in the UK on April 19, 1973.
Dr Bolanle Awe was born on January 28, 1933 in the town of Ilesa, Colonial Nigeria, to Samuel Akindeji Fajembola and Mosebolatan Abede. Her father was originally from the town of Ibadan, and also he was a cocoa trader, a manager at John Holt & Co, a shipping and general merchandise company. Her mother was from the town of Ilesa, and was a member of the Abede family, a branch of the Royal House of Bilayirere, one of the four royal houses of Ilesa. Her mother was a teacher.
Upon her father’s transfer to one of the branches of John Holt & Co. in Ilesa, Awe was born. She was born in a community where practitioners of Islam, Christianity, and the Yoruba religion lived harmoniously.
She attended Holy Trinity School, Omofe-Ilesha, before moving with her family to Ibadan when she was eight years old. She later continued her education at St James Primary School, Okebola, Ibadan and St Anne’s School, Ibadan. She took her A-levels at the Perse School in Cambridge, and later, St Andrews University in Scotland where she obtained a master’s degree in history, before taking a doctorate in history at Somerville College, Oxford.
Awe then returned to Nigeria, where she became the first female lecturer at the Department of History, University of Ibadan. This advancent made her the first female academic staff in a Nigerian university.
She is one of the pioneers of the comprehensive study of women’s history and feminist history.
KOLA-NUT (ẸVBẸẸ).KOLA-NUT (ẸVBẸẸ) occupies a very important and unique place in the cultural life of the people of Benin Kingdom. It is used to welcome or receive visitors to a home. It is presented and served at private and public functions, at meetings of Edo or Benin people and at various ceremonies and festivals, marriages, naming ceremonies, chieftaincy title conferment and ceremonies accompanying the award, new yam festivals Igue, burial, and other traditional celebrations and feasts.
It is a popular ingredient for offering prayers to the ancestors and deities of the land and to the most High God. A reverend father in the Catholic Archdiocese of Benin City some time ago describe the Kola nut as “The AFRICAN COMMUNION” being a SINE QUE NON at important public and private functions. Whenever the elders of the people meet or gather for any purpose, settlement of disputes, felicitation, receiving visitors, consultations or arbitration, burial obsequies etc, the kola nuts must be offered as well as accompanied with drinks/wine for libation and refreshments.
Benin people have confirmed over the years that;“Edion I kokua” meaning “Elders do not meet whitout the accompanying basic items”. These basic items are kola nuts and drinks. The breaking, sharing and partaking of the kola nut has its formulation on a common binding force which compels participants to have a clean or pure state of mind towards one another and be transparent in their dealings. Unpleasant repercussions have been known to follow violations of this time-honoured culture and tradition of the people which has nothing to do with fetish ideas but a bond of fellowship and common good of the people.
The kola nut is of such high value in Benin culture as to compare only to the value of gold in modern times. The Benin proverb aptly puts it: “Nohen Igho-evbee ere a y’evbee na,” meaning “kola nut is presented only to those who know the value.” This is the English equivalent of Gold is given only to those who appreciable its value.”
PRESENTATION OF KOLA NUT
The kola nut is usually the first item to be presented to a senior or presented at an appreciate stage during a ceremony, marriage or naming ceremonies, or at family or social gatherings or public functions in a suitable, covered bowl.
In line with with the rule, kola-nuts are presented in even numbers 2,4,6 etc through a young boy, not girl any longer since the “murder of Adesuwa” in the 18th century by the Obi of UbuIu -uku which precipitated a civil war.
The young man or boy now holds the bowl in position for the elders or eligible person to pray and break it. If so done, the young man presents the split kola nut to eligible persons to pick their position. If the bowl is left on a table or on the bare floor for prayer and breaking, each eligible person goes there to pick his own piece.
However lavish an entertainment may be, the absence of kola nut makes it incomplete and unacceptable, so the Great Benin custom demands. Indeed, in order of precedence, the kola nuts come first, before any slaughter of goats, chickens, rams or cows for any ceremony or observance. There is a set pattern in the number of kola nuts to be presented at a particular occasion. Generally, however, it is only proper or acceptable to present kola nuts in even numbers two, four, six, eight, ten, etc. as earlier stated.
A single kola nut cannot be presented to a group. If a single kola nut is presented, it will not be split or shared. Also, in accordance with Benin tradition, kola nut presentation may accompany assorted drinks and wine but should not be “wedged” with cash or in any form as is the practice in some neighboring cultures particularly in the Delta area of Nigeria.
BREAKING OF THE KOLA-NUTS PROTOCOLS AND FORMALITIES INVOLVED
The duty or honour of breaking the kola-nuts devolves on the visitor who is expected to offer prayers for the host and the family. Under few circumstances (if any) should the presenter also split the kola nuts, since part of the reason for presentation is to solicit for fresh prayers and supplication through the visitor or visitors.
Benin tradition leaves no room for ambiguity in its protocols. There is strict order as the saying goes: “N’ evbee so regbe Ovae” meaning “it Is he, whose turn it Is, that breaks the kola-nut.
In a public gathering, it is :
(a) The most senior Palace titled chief/functionary or in the absence of a titled chief, the odionwere (village head), by tradition or priest (ohen) (not uninstalled okaIdumwun prevalent in urban centre).
(b) A Benin citizen honoured with a bead by the Oba (king)
(c) The most senior Benin man in age around in that order that breaks the kola nut.
(d) In a family gathering (strictly family affair) it is the Okaegbee! i.e Head of family. Where the Oba and his Chiefs are present, the Oba orders the Iyase (traditional prime minister) or in his absence, the next chief in rank, the Esogban (odionwere) or any other cliief ranking next, to break it.
The kola nuts may however also be presented to the most senior prince or ENOGIE (Duke) who passes on the authority for breaking the kola nuts to the highest ranking chief or to the Odionwere (Village, Street or sectional head duly-installed), a citizen honoured with a bead by the Oba, or the most senior Benin man present.
The person who breaks the kola nuts chooses his piece first in addition to a whole nut, particularly if he is a palace chief or functionary. Members of the Royal family are not given pieces but whole nuts (unbroken). The presenter or host chooses his piece after the breaker of the nuts, followed by others in strict order of seniority if it can be easily determined.
SIGNIFICANCE OF THE NUMBER OF PARTS OF THE KOLA-NUT (COTYLEDONS)The Native Benin kola nut has more than two natural lobes, parts or cotyledons. If there are three lobes, some may not share it and so it is discarded or given to one person. The commonest is four parts. When the number is five, it is said to indicate prosperity. When it is six more prosperity etc, a kola nut with more than six is very rare, but the significance is more prosperity. And this should be wedged with more drinks from the presenter, NOT MONEY.
FORMS OF PRAYER FOR KOLA,-NUT BREAKING
The forms of prayers for breaking the kola-nut depend on the occasion. Generally, all prayers are offered to Almighty God, (OSANOBUWA) who is the author of life and who causes things to happen, like the coming of a new day, the blessing of a marriage, the birth of children. It is He who gives good health, long life and success in every endeavour.
Prayers may also be offered to the family, town or village ancestors (EDION) or particular deity depending on the occasion, or the setting of religious adherence!
The preliminary remark to the breaking of kola-nuts is to announce its arrival like this:“Eniwanre, Evbee re.” That is “Elders present, the kola nut is here.” Even when presented to the rightful person, he will still announce and seek the concurrence of all present to exercise this right. The general reply may be “vae”, meaning, “Break the nuts” “yaegha rae” i.e. “perform the right thing to break it.”
If he is not the rightful person, attention would be drawn to it. The matter may be’ argued and whoever it favours will have the general authority to perform the breaking formalities.
The prayers for the breaking may take a form like this: “Osa Nobua N’oghodua, Okon dudu, No kie Edenere, Uyi owue, maninue, ma kpomwonrue Yi emwiiia Nu uya we ima laho, Ne ‘Uguirna gharo, N’Oyi evbenare. . . gi owa gha ma nee, n’ oma n’ ima hia gi ode ore gha ma, Rhie afiangbe nee rhie utomwen, vbe ukhuegbe nee ima hiaorje otue gima gha ma, odaro ma gha rughe, Enwin Nima riemwan ba, to gha gba nima, gi Ima rugh’Odaro, ghei gima mien Idobo, rhi egbe ramwen n’ima etc Oba gua to okperee – Ise.”
TRANSLATION: God Almighty our creator, who made this day possible, we give you honour and Praise, we thank you for everything you have done for us, we implore you to remain on our side, bless the host (family) who presented this kola to honour us Bless his home and his entire affairs, grant him peace, prosperity, good health and long life,For us, the visitors or guests, grant us also the same good wishes we have extended to our host, peace in our homes, blessing and progress in our endeavours. May the purpose of our visit, our gathering here, be blessed and successful, grant us all good health of mind and body. Long live the Oba (King) Amen.
The prayers must end with prayers for His majesty, the Oba, after which no other prayers should follow. This is a sign of loyalty and goodwill for the reigning Oba. It is like the British Anthem of “God save the King or (Queen)”. The Amen ISE ends everything before the kola nuts, are broken, in natural lobes, passed round, and shared in the proper order or seniority (not haphazard) there is a wise saying among the Binis: “Eire rhuinwunda Ema, era na ye Ogua-Edion, taa to, nagha rue llele Edo” meaning “It is not merely for the pounded yam (feasting) that one seeks to attend the elders’ forum, but more importantly to learn of the rich, sustaining culture and tradition of the Edos (Benin).” Kola Nut (Ẹvbẹẹ).
The West African Examinations Council (WAEC), Nigeria, has officially disclosed the much-anticipated final timetable for the West African Senior School Certificate Examination (WASSCE) for School Candidates, slated for the year 2024.
Scheduled to kick off on April 30th and end on June 24th, 2024, the examination is set to cover a period of six weeks across various examination centers throughout Nigeria.
In a bid to streamline the examination process and provide ample time for students to adequately prepare, WAEC has meticulously crafted the timetable, ensuring that each subject is allocated the appropriate time slot.
This announcement comes as a relief to thousands of students, teachers, and parents who have eagerly waited for the unveiling of the examination timetable.
With the final timetable now in hand, students can meticulously plan and strategize their study routines to optimize their chances of success in the forthcoming examination.
WAEC has reiterated its commitment to upholding the integrity and credibility of the examination process, thereby assuring stakeholders of a fair and transparent assessment exercise.
As promoters of our great culture it’s necessary to defend the image of our tradition and culture when it’s been distorted. Kalabari are not in anyway related to the Igbo People.
Kalabari TV being a huge platform that promotes the Kalabari Culture shouldn’t be promoting such misinformed videos attributing the people of Kalabari to be Igbo people.
The Kalabari people of the Ijaw extraction are an independent people and we are not in anyway part of the Igbo or Igboid heritage.
WHO ARE THE KALABARI PEOPLE?The Aboriginal Kalabari people are from Elem Kalabari (Old Shipping Port), it is the independent traditional state of the Kalabari people, an Ijaw ethnic group, in the Niger River Delta. It is recognized as a traditional state in what is now Rivers State, in south-South Nigeria.
The founder and first ruler of this great Kingdom is King Owuere Daba he was said to have brought the slave trade to Kalabari and Bonny, and to have founded the houses of Duke Monmouth and Duke Africa. This happened some time before 1699, since James Barbot records giving presents to Duke Monmouth of Kalabari in that year.
Kalabari became an entrepôt of the Atlantic slave trade, mainly selling slaves purchased from Igboland, further to the north. After King Owu-ere Daba, King Amakiri I ruled over this Kingdom and his Offsprings have been ruling along with other princes of the various communities that make up the Kalabari Kingdom.
HOW MOST IGBO SLAVES BECAME HEAD OF WAR CANOE HOUSES IN KALABARI KINGDOM
What is oat of allegiance? it is an Oath whereby a citizen acknowledges a duty of allegiance and swears loyalty towards the new host country or monarch. In republics, modern Oaths are sworn to the country in general or the country’s constitution.
Kalabari dispersal from Elem Ama. KALABARI was not just a one city state. Prior to the formation of the Kalabari kingdom by King Amakiri, the towns of Tombia, Ifoko, Abissa, Kula, Ke, Sangama et al, were existing and speaking this same language we now call Kalabari but they were not known as Kalabari people.
Tombia was an Ibani group that split from the ancient Nyakpo family half of which became Finima in Bonny. Abalama people were Ibani people from Bonny and many others like them, who are now referred to as Kalabari, were originally Ibani Clans.
The Ibani and Kalabari speak 100% similar dialect and could be said to be one people. This set of people swore allegiance to the Amakiri stool and they where inducted and made Kalabari indigenes. They were divided into compounds with war canoe houses.
The compounds are a grouping of related family members, their wives (both Kalabari and non-Kalabari), subjects, workers, ex-slaves (who got automatically assimilated into the Kalabari society through various native ceremonies and change of name to a Kalabari name) – by the way we don’t call anybody a ‘slave’ (omoni bo), never! It is a derogatory term in Kalabari society.
Ditto for the Igbo slaves that where later freed, most of them gained dominance and became heads of the war canoe houses that bought them, just like it happened with King Jaja of Opobo.
Jaja never identified as an Igbo man till he died though he was Igbo by blood. He learnt Ibani Ijaw Language and spoke same to his children but it seemed the Igbo language was easier to communicate since it was a major language used in trading with the Igbos who sold their brothers as slaves back then in Bonny.
Our culture was very much influenced by europeans hence our creole formation. We are creole in terms of our dialect and blood. Our original Ijawness was adulterated. The Kalabari patriarch would marry and adopted a lot of Igbo and set a lot of igbo slaves free to be parts of the Kalabari Ijaws. These Igbos influenced our language a lot making the Kalabari dialect a bit Igbotic, when Kalabari want to say it belongs to Telema we say Ouwu Teleme nyeh, Ouwu is pure Igbo language, Ouwu Nkechi, Ouwu Ngozi, meaning “It is Nkechi, It is Ngozi.”
The rest of the dialect is embedded in portuguese, French and Dutch. But the Ijaw grammar in us still remains strong.
WE ARE NOT IGBOS, WE ARE KALABARI AND WE ARE IJAW RELATED….
The Kalabari Festival #ijawheritagetv #kalabariheritage #history #ijawpeople @followers #notigbobutijaw
The Deeper You Dig, The Darker It Becomes This is Osiris, the founder and the first king of Egypt. He was the one who brought his people into Egypt. He is the father of Horus, the brother of Seth, the brother and husband of Isis.
The Greeks took the Egyptian mythology and worshipped him by changing his name into Aupis (Hades). Later the Romans adopted him as one of their gods, changed his name into Dionysius and made him the god of healing.
He is originally an Ethiopian, who came from the deep south of where the Nile river originated. The Greek historian Diodorus Siculus wrote this “The Ethiopians say that the Egyptians are settlers from among themselves and that Osiris was the leader of the settlement.
The customs of the Egyptians, they say, are for the most part Ethiopian, the settlers having preserved their old traditions.”he further stated “They say also that the EGYPTIANS ARE COLONISTS SENT OUT BY THE ETHIOPIANS, Osiris having been the leader of the colony.
For speaking generally, what is now Egypt, they maintained, was not land but sea when in the beginning the universe was being formed; afterwards, however, as the Nile during the times of its inundation carried down the mud from Ethiopia, land was gradually built up from the deposit.
Also the statement that all the land of the Egyptians is alluvial silt deposited by the river receives the clearest proof, in their opinion, from what takes place at the outlets of the Nile; for as each year new mud is continually gathered together at the mouths of the river, the sea is observed being thrust back by the deposited silt and the land receiving the increase.
And the larger part of the customs of the Egyptians are, they hold, Ethiopian, the colonists still preserving their ancient manners”.
He wrote this 2,000 years ago and it’s is still happening. the Nile river still carries down muds from Ethiopia to Egypt. The Egyptian government sell these muds to some deserted Arabian countries. one of the reasons why Ethiopia has been building the dam is to stop the mud from going out anywhere. He wrote this again, “Egypt itself was a colony of Ethiopia and the laws and script of both lands were naturally the same; but the hieroglyphic script was more widely known to the vulgar in Ethiopia than in Egypt.”
*Source: Diodorus Siculus, Bibliotheke Historica, or Library of History, bk. iii, ch. 3.)
The Ethiopians also know this. in the ancient Ethiopian books they mentioned this same history and said that the ancient Mizras (Egyptians) are their people sent out by their man, Ausis. By the way in Ethiopian history his name is ኦሲስ(Ausis), he is known as Ausis.
One of the well known Ethiopian historian and philosopher Professor Fikre Tolosa(PHD) said this in his book “The indigenous Egyptians were Ethiopians. Ausis was the leader of the migration, they followed Abay (Nile river) and finally settled there.” the book is entitled “from Ethiopia to Egypt” it is not yet been translated into English. if anyone can read Amharic, I will indicate the book.“The Egyptians are colonists sent out by the Ethiopians, Osiris having been the leader of the colony. . . . Osiris . . . . gathered together a great army, with the intention of visiting all the inhabited lands and teaching the race of men how to cultivate . . . . for he supposed that if he made men give up their savagery and adopt a gentle manner of life he would receive immortal honors. . . . . They were the earliest, and say that the proofs of this are clear.
That they did not arrive as immigrants but are the natives of the country and therefore rightly are called autochthonous is almost universally accepted. That those who live in the south are likely to be the first engendered by the earth is obvious to all . . . .
They further write that it was among them that people were first taught to honor the gods and offer sacrifices and arrange processions and festivals and perform other things by which people honor the divine.
The Moors were a group of North Africans who conquered and ruled Spain for nearly 781 years, from 711 to 1492. They entered the Iberian Peninsula, Spain, after crossing the Strait of Gibraltar, passing through Morocco.
*A North African Moor
African Moors were known for their exceptional architecture and engineering skills, and they built numerous impressive structures, such as universities and mosques in Spain, which still stand to this day. They made significant contributions in various fields, including math, medicine, chemistry, philosophy, astronomy, botany, bricklaying and history.
The African Moors were the first to introduce the use of Arabic numbers in Europe, which are still used today. They also made significant advances in medicine, developed treatments for various diseases and created medical textbooks that were widely used. In addition, the African Moors were skillful astronomers and developed advanced techniques to measure time and determine the position of celestial bodies.
They also made important contributions to botany, introducing new plants in Spain and creating gardens admired by many.
African Moors were also known for their expertise in bricklaying and built numerous impressive structures, such as Granada’s Alhambra, considered one of the most beautiful and impressive buildings in the world.
Finally, they also wrote extensively about their history, creating numerous historical texts that are still being studied today.
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