The last may not have been heard of the controversy surrounding the confirement of non-Igala titles by the Eje Ankpa. In a response to Baba Ahmadu insight into the matter, Ane Igala Restoration (AIR) maintained its criticism of the Eje’s recent conferment of non-Igala titles and his adoption of Hausa-Fulani customs.
AIR argued that these actions threaten the very foundation of Igala identity and undermine the authority of the Atta Igala, the supreme ruler of the Igala Nation.
Misconceptions addressed: AIR clarified that their goal is not to humiliate the Eje but to protect Igala culture and traditions. They cite past successful challenges against non-Igala titles.
AIR carpets Baba Ahmadu’s position:
Historical inaccuracies: Baba Ahmadu’s claim that Igala people originated from Jukun, Kanuri, or Hausa-Fulani was described by AIR as an attempt to stand truth on its head. The group emphasised the distinct and ancient history of the Igala Nation.
Selective cultural borrowing: While acknowledging historical interactions, AIR criticised the recent adoption of Hausa-Fulani practices as detrimental to Igala identity. They view these as relics of the Northernisation agenda imposed during colonial and post-colonial eras.
Igala resilience: AIR highlighted the Igala Nation’s historical struggles against colonial and Northernising forces. They point to the recent cultural revival and efforts to reclaim lost territories and traditions.
Eje’s actions condemned: AIR strongly criticised the Eje’s behaviour, citing his Hausa-Fulani attire, language use, disrespect towards the Atta Igala, and claims of allegiance to the Sultan of Sokoto. The conferment of non-Igala titles is seen as the latest assault on Igala identity.
Call for retraction and peace: AIR urged Baba Ahmadu to withdraw his publication and asks the Eje to change his ways. They reiterate their commitment to preserving and promoting Igala culture and traditions.
Overall, the AIR press release presents a passionate defense of Igala autonomy and cultural identity. It criticised the Eje’s actions and the historical forces behind them, while advocating for a cultural revival and the restoration of traditional structures.
This conflict highlights the complex interplay of history, culture, and power in contemporary Nigeria. The struggle to preserve the Igala identity in the face of external influences raises important questions about cultural exchange, adaptation, and the role of traditional institutions in a modernising society.
It remains to be seen how this conflict will unfold and what its long-term implications will be for the Igala Nation and Nigeria as a whole.