About Idoma People
Idoma Land covers 9 local government areas in western Benue State. These are Ado, Agatu, Apa, Obi, Ohimini, Ogbadibo, Oju, Okpokwu & Otukpo local government areas.Though there are other Idoma groups in parts of Nassarawa and Cross Rivers States, the main focus of this website is on the Idoma people of Benue State.
The people of Idoma Land predominantly speak Idoma language with different dialets. These dialets are Western Idoma (Okpokwu & Ogbadibo), Central Idoma (Otukpo & Ohimini), Southern Idoma (Ado) and Northern Idoma (Agatu & Apa). Others languages spoken in Idoma Land include Igede (Obi & Oju), Akweya (Akpa in Otukpo) and Ufia (Utonkon in Ado).
The leader of Idoma people is the Och'Idoma and the current traditional ruler is HRH, Elias Ikoyi Obekpa, Och'Idoma IV. The Och'Idoma is resident in the Och'Idoma Palace in Otukpo.
The people of Idoma Land predominantly speak Idoma language with different dialets. These dialets are Western Idoma (Okpokwu & Ogbadibo), Central Idoma (Otukpo & Ohimini), Southern Idoma (Ado) and Northern Idoma (Agatu & Apa). Others languages spoken in Idoma Land include Igede (Obi & Oju), Akweya (Akpa in Otukpo) and Ufia (Utonkon in Ado).
The leader of Idoma people is the Och'Idoma and the current traditional ruler is HRH, Elias Ikoyi Obekpa, Och'Idoma IV. The Och'Idoma is resident in the Och'Idoma Palace in Otukpo.
OKPOKWU
Okpokwu is a Local Government Area of Benue State, Nigeria. Its headquarters are in the town of Okpoga. Benue State Polytechnic is located in the town of Ugbokolo in this LGA. It has an area of 731 km² and a population of 176,647 at the 2006 census.
The postal code of the area is 973
Okpokwu local government was created out of the former Idoma Native Authority in 1976 as a result of the local government reforms throughout Nigeria by the then Obasanjo administration.
The local government which derives its name from the River Okpokwu, has since then given birth to two other local governments namely; Ado local government area in 1989 and Ogbadibo local government in 1991. With headquarters at Okpoga, the local government area is located about one hundred and seventy (170 km) kilometers Southwest of Makurdi, the state capital. It shares land borders with Ohimini local government area on the North, Ogbadibo local government area on its Western end, Ado and Otukpo local government on the East, Isiuzo local government of Enugu state on the South and Olamaboro local government area of Kogi state on the North West.
Following the annulment of the 1991 census figure of the local government area by the census tribunal, a projection of the 1963 head count puts the population of Okpokwu local government at over 250,000. The local government is made up of three main districts, namely: Edumoga, Okpoga and Ichama which together have twelve council wards.
The vegetation of the local government is that of a transition between the deciduous rain forest of Eastern Nigeria on the Southern part of the local government, and the grassland Savannah towards the North. The local government is surrounded by uphill stretching through the Northern part, while the lowland has fadamas fit for wet cultivation. This makes the local government home for the cultivation of arid tubers and grain crops found in the middle belt. this natural blessing makes the adoption of the veritable occupation of farming a general occupation in the area.
The people are predominantly farmers, sowing various food crops in virtually all the areas of the local government. Finished products like palm oil, palm wine, magazine, baskets, brooms and chairs are sold in the various markets. Citrus fruits are also found in all parts of the local government and are farmed in large quantities. Others include guinea corn, maize, soybeans, millet, beniseed, pepper, groundnuts rice and cassava which is exported in form of finished goods (garri) to neighboring states and Cameroon.
The local government area has three banks; namely: Bank of the North, People’s Bank both situated at Ugbokolo, and the Okpoga Community Bank, Okpoga. These banks serve the business communities in the area. The local is also blessed with some large markets, which serve the interest of the various market produce in the area. These markets include: Afor market, Ugbokolo; Ichama, Ede markets in Aliaba, Ede-Okpoga; Eke market in Olegbocho, Ai-dogodo and Ukwo markets at Okpoga and Adoga.
These markets operate every five days and attract heavy business transactions. Okpokwu local government has an open door policy for investment. Prompt land acquisition and the provision of sites and services are readily available. The local government will be on ground to give adequate security protection to prospective investors.
the idoma tradition
Economy:
Most Idoma are farmers. Their staple crops are yams and taro, known locally as cocoa yams. Harvesting is a time for great celebration. Yams are produced efficiently enough to export them to their neighbours. They also harvest the fruit of the oil palm which is processed into oil and exported to Europe in large quantities, making it a fairly profitable cash crop. Other crops of importance include maize, manioc, peppers, peanuts, tomatoes, squash, and sweet potatoes. Goats, sheep, chickens and dogs are kept by nearly everyone. Although hunting no longer provides a substantial contribution to the local economy, fishing has remained very important throughout the region.
Sizeable number of the idoma indigenes were also in other facets of life. The kingdom can boast of many of its indigenes who had distinguished themselves in their chosen careers.The Idoma Kingdom have produced two Senate President, David Mark a retired army general and Senator Ameh Ebute. Also the like of the formal PDP Chairman Audu Ogbe, Gen. Lawrence Onoja rtd, Gen chris Garba rtd, Dr. Pastor Paul Eneche just to mention a few were such distinguished personalities from the area.
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Idoma marriage.
Marriage in Idoma land is considered a lifelong state, although divorce is possible on the grounds of adultery or other concrete reasons. When an Idoma man is at least twenty-five years old and has the financial and physical capacity to maintain a wife and children, he searches for and finds a woman of his choice, who is at least eighteen years old. He reports his findings to his family, which then chooses a go-between, a person who is familiar with the girl's family. The go-between investigates the family of the prospective bride to ascertain that the family has no history of mental disease, epilepsy, or similar problems. If the result of this investigation is positive, the prospective groom's family visits the woman's family with gifts of kola nut and hot drinks. After the first visit, another visit is scheduled for the woman to meet her future husband, after which a final visit is scheduled for the future groom and his family to pay the bride-price and offer other gifts. If the woman refuses to marry the man after these gifts have been provided, the groom's family keeps them (Omokhodion 1998).
On the wedding day, in addition to the bride-price, the groom must pay a dowry first to the bride's mother and then another dowry to the father; this involves a significant amount of bargaining. Also every member of the bride's mother's family must be given money, with the groom's family determining the amount. The bride's age group and her more distant relatives also are given money, with the amount varying with level of the bride's education and productivity. Then the groom's family gives the bride a rooster and some money. If she accepts these gifts and gives them to her mother, she indicates her acceptance of the groom, but if she refuses, she signifies her refusal. If she accepts him, she is showered with gifts and money, and the two families eat and drink together. Before the bride is finally handed over to her husband, however, her age group will pose as a mock barrier to those who want to take her and extort money from the anxious groom's family. The bride's mother buys her cooking utensils and food because she is not expected to go to the market for the first five market days after her marriage. At the end of the eating and drinking, the wife is finally handed over to her husband's family. (Omokhodion 1998).
Ideally the bride should be a virgin at marriage, which brings pride and joy to her family. If she is found not to be a virgin, she is taken to the husband's family' ancestral shrine for cleansing. After this the Ije is put on her to invoke fertility on her. This marks the beginning of married life among the Idoma tribe
Political Systems:
The Idoma may live in compact villages or in relatively dispersed family homesteads. Political ties exist primarily on the community level with a headman, or chief, who inherits his position along patrilineal lines. 
Royal succession among the Idoma often alternates between two patrilineal lines, to some extent weakening the power of the ruler. The chief usually consults a council of elders before making any important decisions. In the past, age-grade societies and the related masking traditions contributed to social control.
village settlement in Idomaland
Religion:
Idoma religion focuses on honoring lineage ancestors."Thus, in Idoma land, the Alekwuafia festival celebrates the yam in what is referred to as eja-alekwu. Through the Alekwuafia, the Idoma worshipped ancestral spirits. At Alekwu communion, names of ancestors and the living dead are invoked so that through them the predator’s supplication may be conveyed to the omnipotent God (Owoicho). 
The Alekwuafia is seen as a link between the living and the dead. Religiously, the Alekwuafia marks the height of communion and communication between the realms of the living. It ushers in blessings for adherents through their chants, songs and messages, thereby encouraging morality. As a code of conduct, it is a symbol of peace, order and tranquility in the society. The ancestral spirits in form of the Alekwuafia is viewed as invisible watch dog of the family and communities. It is believed that if the living failed to observe the cultural norms and values of the Idoma, the ancestors will visit them with pestilence or, even death. It acts as strong instrument for social control against vices like adultery, theft and murder.
A parallel cult that checks vices in Idoma land is the ‘Onyonkpo’. Morality among the Idoma are never compromised, hence the Alekwu cults exist to check them through warnings, followed by purification rites." Ochigbo S. Best (2008).
Funeral ceremonies among the Idoma are often quite dramatic, with greater attention afforded to members of the community who have reached a combination of advanced age and prestige. Extensive funerals are held for both women and men in preparation for sending them on their final journey away from the village to the spirit world across the river. A memorial service, or second burial, is held for the deceased some time after the original burial in order to ensure that the dead pass on to the ancestor world in proper style
 SOCIAL GROUP, NGO, OR ORGANIZATION | CONTACT ADDRESS |
WARRI | |
ZARIA | |
LAFIA | |
KADUNA | |
JOS | |
MAKURDI | |
ABUJA | |
NO 1 Rice mile Road , P.O Box 1212 Otukpo Tel:08033008079 | |
OTUKPO | |
LAGOS | |
LAGOS | |
JOS | |
CALABAR |
SOCIAL GROUP, NGO, OR ORGANIZATION | CONTACT ADDRESS |
WARRI | |
ZARIA | |
LAFIA | |
KADUNA | |
JOS | |
MAKURDI | |
ABUJA | |
NO 1 Rice mile Road , P.O Box 1212 Otukpo Tel:08033008079 | |
OTUKPO | |
LAGOS | |
LAGOS | |
JOS | |
CALABAR |
SOCIAL GROUP, NGO, OR ORGANIZATION | CONTACT ADDRESS |
WARRI | |
ZARIA | |
LAFIA | |
KADUNA | |
JOS | |
MAKURDI | |
ABUJA | |
NO 1 Rice mile Road , P.O Box 1212 Otukpo Tel:08033008079 | |
OTUKPO | |
LAGOS | |
LAGOS | |
JOS | |
CALABAR |
