The Inachalo River is a river located in the town of Idah, Kogi State, Nigeria. It has historical and cultural significance in the region.
| Inachalo River | |
|---|---|
| Location | |
| Country | Nigeria |
| State | Kogi State |
| Region | West Africa |
| Basin features | |
| Notable features | Boundary river between Jukun and Igala kingdoms |
| Cultural prohibition on drinking and eating fish from the river due to historical sacrifices | |
History
editIn the 16th century, the Inachalo River became associated with interactions between the Igala and Jukun kingdoms.[1] The Prince of the Jukun kingdom, who had become lost during a hunting expedition, sought refuge in the Igala kingdom.[2][3] After several months, he decided to return to his kingdom. The Attah of Igala, the local ruler, organized a farewell gesture, with the Igala people providing food and items to bid the Prince farewell.[4]
Tensions arose when the Jukun elders demanded more provisions from the Igala people, interpreting their generosity as evidence of their son farming in Igala during his stay.[5] This misunderstanding led to an incident where Igala elders presented calabashes filled with stones and dung in response to Jukun demands, resulting in a threat of war.[6]
In the midst of the Igala–Benin War, Attah Ayegba Omaidoko of the Igala kingdom turned to an Oracle, for guidance.[7][8] The oracle's message advised a sacrificial offering to safeguard the Igala kingdom, resulting in the sacrifice of Princess Íníkpi, the daughter of the Attah, who was interred alive.[9]
During the Igala-Jukun War, another sacrifice occurred at the western bank of the Inachalo River, involving Princess Ọ́ma-Odòkó.[10] These sacrifices were made to safeguard the Igala kingdom during the Igala-Jukun War.[11]
Cultural significance
editThe Inachalo River holds cultural significance as it marks the boundary between the Jukun and Igala kingdoms. During the Igala-Jukun conflict, Jukun warriors crossed this river while fleeing from the Igala forces.[12][4] Many of these warriors, exhausted and hungry, consumed the river's fish, leading to their demise. The river's waters turned red due to a mysterious charm.[13][8]
As a result, a prohibition was imposed, preventing anyone from drinking water from the Inachalo River. A shrine was erected at the riverbank to commemorate the sacrifices and the charm applied.[10] Local folklore suggests that the fish in the river are not typical freshwater species and are considered inedible. It is believed that consuming these fish leads to them never cooking properly and always remaining raw.[6][8]
Legacy
editThe Inachalo River's history is closely linked to the sacrifices made to protect the Igala kingdom. Princess Íníkpi and others sacrificed their lives for the homeland, and their memory is honored in local traditions.[14]
In 1834, Princess Ọ́ma-Odòkó, daughter of Atta Idoko, the king of the Igala kingdom, was also sacrificed in the river during an inter-tribal battle between the Jukuns and the Igala Kingdom.[10]
Notes
edit- ^ McAbraham-Inajoh 2012.
- ^ Green & Haron 2020, p. 83.
- ^ Idegu 1998.
- ^ a b Nigeria Year Book (in German). Daily Times of Nigeria. 1992. Retrieved 18 September 2023.
- ^ Ejeh 2012, p. 230.
- ^ a b BBC African Service (1999). Focus on Africa: BBC Magazine. BBC African Service. Retrieved 18 September 2023.
- ^ Boston 1969, pp. 29–43.
- ^ a b c Imoagene, O. (1990). Peoples of the Niger-Benue Confluence and Plateau Areas. Know Your Country Series: Handbooks of Nigeria's Major Culture Areas. New-Era Publishers. ISBN 978-978-2853-00-4. Retrieved 18 September 2023.
- ^ The African Guardian. Guardian Magazines. 1991. Retrieved 18 September 2023.
- ^ a b c Opaluwa, V.; Gabriel, A.O.; Abdullahi, A. (2021). Scientific Approach to Igala History. Amazon Digital Services LLC - KDP Print US. ISBN 979-8-5408-0721-0. Retrieved 18 September 2023.
- ^ Achimugu, L. (2005). History of Education in Igalaland. Diolus Communication. Retrieved 18 September 2023.
- ^ Awe, B. (1992). Nigerian Women in Historical Perspective. Sankore Publishers. ISBN 978-978-2030-07-8. Retrieved 18 September 2023.
- ^ Forde, Brown & Armstrong 2019.
- ^ Idachaba 2020.
References
edit- McAbraham-Inajoh, N. (2012). Inikpi: The Warrior Princess. AuthorHouse UK. ISBN 978-1-4685-0383-8. Retrieved 18 September 2023.
- Green, M.C.; Haron, M. (2020). Law, Religion and the Environment in Africa. 'Law and Religion in Africa Series. AFRICAN SUN MEDIA. ISBN 978-1-928480-57-0. Retrieved 18 September 2023.
- Idegu, E.I.U. (1998). Omodoko. Tamaza Publishing Company. ISBN 978-978-2104-15-1. Retrieved 18 September 2023.
- Ejeh, T.U. (2012). The Servant of Yahweh in Isaiah 52:13-53:12: A Historical Critical and Afro-cultural Hermeneutical Analysis with the Igalas of Nigeria in View. Bibelstudien Series. Lit. ISBN 978-3-643-90164-4. Retrieved 18 September 2023.
- Boston, J. S. (1969). "Oral Tradition and the History of Igala". The Journal of African History. 10 (1). Cambridge University Press: 29–43. doi:10.1017/S0021853700009269. ISSN 0021-8537. JSTOR 180294. S2CID 162739013. Retrieved 18 September 2023.
- Forde, D.; Brown, P.; Armstrong, R. (2019). Peoples of the Niger-Benue Confluence (the Nupe. the Igbira. the Igala. the Idioma-Speaking Peoples): Western Africa Part X. Ethnographic Survey of Africa. Taylor & Francis Group. ISBN 978-1-138-23997-5. Retrieved 18 September 2023.
- Idachaba, Eneojo Abalaka (3 July 2020). "LESSONS FROM A COMPARATIVE STUDY OF JESUS" AND INIKPI"S SACRIFICES FOR THE NIGERIAN CONTEXT". IGWEBUIKE: African Journal of Arts and Humanities. 6 (2). Retrieved 18 September 2023.