Vol. 3 No. 1. July-December 2019 Pages 1 – 10 ISSN: 2476 – 8049 Website: www.npaw-jhss.com.ng
Gender Violence Against Women in Ebiraland 1985-1989
Abdussalam UmarAbedo, Ph.D Department of History and International Studies
Nigeria Polic Academy wudil, Kano State salamsalam603@gmail.com
Abstract
The violent killings of women which engulfed Ebiraland from 1985-1989 led to the death of eighteen women from various districts and wards. What remainedunknown or rather obscure during these periods werethe motives. There are conspiracy theory that the sadden event might be the insidious handiwork of those who are inclined to discredit the paramount ruler. Another view was that rampant unemployment, abject poverty, and idle youths might have been induced in venturing into crime that is strange to Ebira people. Yet, some view it as the result of urbanisation where neighbouring people intruded into Ebiraland without known jobs. However, others insisted that the influx of foreign element to secure job at the Ajaokuta Steel Mining Company might have triggered the strange killings in Ebiraland. Another source contended that politicians using mystical powers to contest for election can easily be the brain behind the crime. Hence the herbalists were accused for using diabolic power to shed blood of the innocents for the actualization of their political mentors. And finally as the events collided with the period of the dastardly Maitatsine religious violence in the far Northern Nigeria the young Muslim youths were prime suspected to have a hidden hand in the violence killings of women in Ebiraland. The aim of this paper is to trace some of the incidents of these killings and how it affects personalities.
Keynotes:- Gender violence, Insecurity, Ritual Killings, Bad Governance, Security Personnel
Introduction
As peculiar to other areas in Nigeria, strange killings in Ebiralandremained a subject of controversy as nobody is ready to devolve valuable information concerning the occurrence. Similar killings of women occurred in Busa, Oshimili North Local Government Area of Delta State from 2009 December to July 2010where women are the main target on age bracketbetween fifty and sixty years of age. At the onset of this dastardly menace nine women were murdered in their farmlands and their organs removed. It was claimed that the killing might be for money making rituals.1Suspected ritualscases also occurred in Tafa Local Government Area of Niger state where a group known as 'one chance driver' killed their preyand throw them inside the bush after dissecting the body and removal of some part for ritual.2 The violent killings of women in Ebiraland went contrary to their culture and norms. Ebira strongly respect women as mother, wife, and sisters and so much accorded prestige that traditional masquerade performer mentioned their praise as a big supporter in the society and family life.
Hence, when this enemy of Ebira began to kill and mutilate the women the entire land was thrown into disarray. It is obvious that the insincerity on the part of community
leaders was an obstacle to find out the real culprit involved in the insecurity in Ebiraland. The ordinary citizens refused to divulge information to the security agency for fear of indictment, hence, prefer to remain silent. Hence, the insidious suspicious and rumours wrangling that Muslim theology, herbalist, the paramount ruler of Ebiraland, and politicians in the society were responsible for this dastardly strange killings in Ebiraland.Ebiraland was thus engulfedwith fear of the unknown during the strange killings that took place from 1986-1989. As the murderous and mutilation of women folks continued to unfold the Young Muslim Movement (Mujtamiah) became a prime suspect, giving the fact that their activities coincided with the period of Maitatsineriot (a radical Islamic movement) uprisings in Kano State in 1980-1985.3The Maitatsinein Hausa language means “the one who curse” the sect likeBoko - Haraminsurgency was deadly and destructive in nature. Each time they strike, no person is presumed safe- whether those professing Muslim faith, Christian, traditional worshiper or free thinker.4As a result of the new breeds of preaching of the Ebira young Muslim group and their constant calls to desist from masquerade performance angered the holders of traditional belief. Hence, they became suspect when the strange killings seized the land. It should be appreciated here that most of these killings and murderous act are rather difficult to identify.
Brief History of Ebira -Tao
The word “Ebira” refers to the people themselves, their language and their physical location. Linguistically, Ebira refers to all those who speak the language called Ebira, or a dialect of it, and those who identified themselves as one but have lost a lot of the ability to speak the language as a result of change in the course of time.5 Invariably the name 'Ebira' is a shortened form of Anebira or Enebura, meaning the people of Ebira or Bura. Bira/Bura is the name of a settlement founded by the ancestors of the Ebira people in the Gongola valley. According to one of their traditions, they began to be identified and known as Anebira (people of Ebira) after they had been part and parcel of the Jukun speaking people.6The Ebira are found in such location as Ebira-Tao of Kogi State, Ebira-Igu or Koto also in Kogi State, Ebira-Agatu of Benue State, Ebira-Etuno of Edo State, Ebira Panda or Umaisha of Nassarawa State, and Ebira-Oje or Toto of Nassarawa State, these people were geographically separated from one another, they still share a common language with some dialectical differences.7The Ebira-Tao comprises five clans-groups of Okengwe, Okehi, Eika, Adavi and Ihima. There is also the Eganyi settlement situated about 30 kilometres east of the above clan-group. The people of Eganyi speak a slightly different dialect from the others. Ebiraland lies approximately between 6o and 8o north of latitude and 6o -10o east of longitude. They occupy a hilly stretch of land south-west of the Niger-Benue confluence and share common boundaries with the Yoruba speaking people of Akoko, Owe, and Ijumu to the West; the various Akoko-Edo peoples to the South, and South-West; the Hausa, Nupe and the Ebira -Tao at Lokoja to the North and River Niger to the East.8
Related Literature on Gender Violence against Women
Festus Okoye,9highlighted the negative impact of ethnic violence on children and women in the northern part of Nigeria. The ethnic confrontation that emerged as a result of chieftaincy, religion, and quest for land resulted in the displacement of women and children. He noted the total ethnic cleansing of some tribes especially the crisis
between the Bassa and Eburra in Nassarawa State from 1984-1997, Kano conflicts from 1980-1999, Zango-Kataf violence in Kaduna 1992, the persistent violence between the Jukuns and Tiv in Taraba State in 1992-1999 had contributed to the abuse and emotional trauma on women. Shehu,10 postulated that domestic violence against women occurred on the desire of the husband to dominate and lord over his wife. This desire for domination injures the fundamental human rights of the women specifically. Hence, women are obviously discriminated on the account of gender base biases that deprived her of liberty, privileges, freedom and eventually confined to domestic chores. Patricia Taft,11 highlighted the gender violence against women in the Jos plateau crisis which involves settlers and indigene dichotomy. Normally, the crises were fought over grazing land, ownership of land, and access to water.Amidst this background of insecurity, women and girls become victim. For instance, girls were forced into marriages, sexual assault by security forces, and domestic violence like beating of house maids, burning of houses, and herdsmen attack on women in their farm.
The Beginning of Insecurity for the WomenFolks
Women suffered insecurity during the second republic when Ebira political players enticed the youth to engage in political thuggery. The Ebira women were entrepreneur and have always contributed heavily to the domestic up bring of their immediate family.12Suddenly, youth's thuggery emerged to strike fear into the hearts of the women folk something hitherto unknown. It was during 1983 that the Okene main market was set ablaze by political thugs.13In the inferno that follows many women lost their wealth and have been subjected to hardship as they could not cope with their meagre resources. Those who owned shops were raided by youths that came in to quench the inferno. For instance, one Hajia Nana Oyeleke shop/store was frequently vandalised by political thugs. Crates of soft drinksand cartons of beer were destroyed because of her loyalty to the opposition party.14
It must be noted that Ebira men generally engages in farming as an occupation.
The infertile nature of the land took them to the western region in Yoruba land and sometime in Edo state in search of fertile land for farming. Women on the other hand usually assisted their husband in the farm especially during the harvest period. The collapse of the Ajaokuta Steel Industrial left many Ebira men to be jobless. Some of them now took to politics as full time job instead of part time. To secure their livelihood many of the women folks engaged in petty trading to augment their husband earning.
Unfortunately, the incessant masquerade rivalry and petty jealousy among the women folks created insecurity for the women to do business. The Okene central market (OhuBariki), Obehira market (OhuManaka) and Ogaminana market were usually vandalized by riotous youths seeking supremacy over each other.15 In such mayhem,
women traders ran for safety, some sustain injuries and loss of their business ware. In the past, the defunct Igbirra Division provided market police for the monitoring of the conduct of business and price control. The modern markets lack such measure to monitor and secure the trading processes.16
The Killings in Ebiraland
Immediately after the second republic, the women in Ebiraland suffered as the communities witnessed strange killings of women folks. Even though it started during the Military junta some local people still attributed it to the insidious activities of the
possesses mystical power akin to the religious group's Maitatsine in the far north. The first incident of the strange killings occurred on the 29th September, 1986 when one Adisetu Yakubu was killed at Eikoku of Ukonovo quarters of Okengwe district during the Ogugu festival. The suspected killer Adawudu Momoh was said to have injured another woman.17 Fortunately, a young girl who saw the suspect later identified him. He was arrested and the case handed over to the police for further investigation. As the community fervently awaits the outcome of the investigation reaction of the law enforcement agency, another victim was murdered in the month of May, 1987 named Rekiya Abu, a Form Four female student of Ogori Community Comprehensive High School. She was abandoned in the bush with her eyes, breasts and parts of her genitals missing. The refusal of police to investigate the case up to 13th October, 1986 led those people pursuing the case to abandon the case.18 According to C. B. Odama, the killer
made self confessional statement to the deceased father Mallam Abu Okajinna of Obehira at his farm centre in Odobe in Ogori, the case was reported to the Divisional Police Officer and a clear case of ritual killing was established, unfortunately, like other reported cases nothing was ever done to this case.19 In that same year 1986, a staff of Ajaokuta steel company in person of Friday Aimolawas reported to have committed suicide by hanging himself on the same Odobe area.20 Following the same pattern, in
the year 1987, a woman was smuggled into Ohinoyi Sani Omolori's palace at 10:00pm by a rescuer to avoid being killed at Kuroko by mobs on the lookout for witches. This event occurred as a result of a prominent singer, whom the people suspected to have been killed by some witches. The police in Okene was informed of the attempted killing by the mob. The case also received no positive response. Meanwhile, the police nonchalant attitude only seemed to encourage the killers to perpetrate more evils.21 Barely a week into the New Year, one Fatima Musa a 15years old girl from Ikuehi in Ihima was killed at about five o'clock on the 8th January, 1989. She was murdered in the room where her mother, who had earlier risen to begin the day's chores, slept. She was dragged along the foot path to her father's house. Her belly was slit open with razor blade and her entrails were removed. Police found the razor blade at the spot.
Her father was arrested as suspect who according to some allegation “felt too comfortable and unworried expected for a grieving parent”. After spending few days in detention he was released without been charge to court.22
The victims of this murderous killings were mostly women and girls who had their genitals and breasts removed. For instance, eleven years old Asipita Ahmed was killed brutally and her throat was slashed open and parts of her genitals removed.23 Two weeks after the murder of Asipita Ahmed, the killers strike again this time one AlimotuAsuku, a wine-seller and mother of three who lived at Abuga in the Okengwe district of Okene LGA, became the next victim. She was attacked with an axe. The axe was pulled out of her temple in the hospital where she later died. Before her death AlimotuAsuku, who was not living with her husband was said to have been visited some two hours earlier by Ajoze Salami of Abuga.24 Ajoze Salami was said to have made abortive love advances to AlimotuAsuku who had earlier refused to sell wine to him.
Ajoze Salami felt embarrassed and thereafter threatened the woman's life. She took him seriously enough to report the threat to her ward head. Days later, she was killed and Ajoze Salami, who denied threatening her, was promptly arrested by the police. Nothing was ever heard from the police investigators and the man was not prosecuted.25
A prominent wife of Alfa Amuda Ikuehi, the Imam of Ojunde mosque was murdered and her head cut-off around 5: 00 am. The wife claimed to have seen the attacker ran out of the house but could not pursue him ashe was unarmed.Even though there was no concrete evidence from the husband of the decease, police went on to arrest people on suspicion and hearsay, for instance, one blacksmith called Patrick and Mustapha Sule, Ayo popularly called actor, Idris Adoke and Late Alhaji Musa Ohueta were arrested and confined in prison for more than three months. The latter Alhaji Musa Ohueta daughter was previously killed and her guts spilled. Not yet out of coma over the demise of his daughter, the wife of Musa accused her husband for being responsible for her daughter's death, she statedthat he was in a habit of sending his daughterZynab to fetch water for him in the den of the night.It was during this errand that the child was killed and dump on the bush side. As most of the killings usually took place in an Islamic home and during the daybreak prayers it resulted in the arrest of the Muslim mainly. The only area that was not touched by these barbaric killings was Agassa and Eika wards in Okene and Adavi Local Government Area (L.G.A) respectively.26 In all this diabolic menace the killers were never caught in the act and for the most part, remained undetected. Curfew was imposed and the Eche'anefestival of 1988 was celebrated amidst tight security in Okene and other key towns. The law enforcement agents were mandated to arrest any person fomenting trouble and possibly get a clue to whoever was behind the ritual killings. Vigilante groups organised by the people also complemented the police efforts.27
Ebira traditional council resolved on its sitting on 9thMay, 1988, that the cause might be due to high rate of divorce, rampant unemployment, and abject poverty, adulteration of the cultural festivals and youth involvement in drug abuse.28 The period of ritual killings heightened blame game between the then paramount ruler Late OhinoyiSaniOmolori and Ado Ibrahim with the latter accusing the Ohinoyi of not doing his best to address the issue. Ado Ibrahim viewed SaniOmolori's reign as weak and incapable of piloting the affairs of Ebiraland. False allegation and unfounded accusation were labelled against the Ohinoyi, SaniOmolori that he knew those involved in the ritual killings. In the same line of thought, others posited that old rivalry between the household of the present ruling house and the formal may likely be a catalyst to discredit Ohinoyi Sani Omolori reign.29
The people of Ebiratao cried out in the media against the ineffective role of Government in tackling the problem. The situation became so helpless that some civil servants who were non-indigenes of the areas were refusing postings for fear they might be the next victims of strange killings. The national dailies were full of screaming headlines on the bizarre killings.30The police on their part refused to neither investigate nor prosecute those arrested as nothing was ever heard of those arrested. Most of those arrested were released from police custody.31
Most sadly of the inept attitude of the police was when a man arrested in a popular hotel in Ilorin with the names of persons listed for elimination was never prosecuted.32Subsequently, the paramount ruler in person of His Royal Highness, Sani Omolori, and some of his aides in person of Kokori Ochere, and Abdullahi Ihima quickly make an effort to investigate those arrested at Circular Hotel in Ilorin. In fact, the list of people marked for assassination and those already murdered were said to have been documented. 33 Sadly, those arrested were later released as the police claimed
that the order was from above. Every effort to unravel the violent killing of women was stalled due to the inefficiency of those in charge to prosecute the case. Ahmed Anivasa, former Deputy Commissioner of Police, swung into action and arrested 29 people some of them caught with blood stained clothes. Surprising he was retired and none of those arrested persons were ever prosecuted.34
Nevertheless, the masses expressed a sigh of relief that the days of terror would be over soon. As the event later turn out the public were only to be confronted with more acts of ritual killings. Some source posited that those arrested were mostly from other ethnic groups in Nigeria that came into Ebiraland as job seeker but eventually perpetrated the criminal acts. This claim remained debatable as proof that no crime triumph in any given society without internal collaborators.35His Royal Highness the Late Ohinoyi of EbiralandSaniOmolori lamented that the greatest problem impeding the resolution of the killings in Ebiraland was the absence of trial and conviction of culprits, including the self-confessed ones. He said: 'Not one trial has taken place since all this time. The strange killing began in 1985, and since then, believe me, no trial has taken place', Prosecution of suspects is the strongest message the government could send to criminals and trouble makers that they would not go unpunished. 36The then Chairman of Okene Local Government Area, NasiruSoso agrees with the royal father when he says, 'One thing militating against the termination of the strange killings is that, those who made confessional statements to the police are yet to be prosecuted. These criminals go about town behaving as if they are untouchable'.37
From the foregoing therefore, it thus becomes a subject of rumour that highly positioned men in the society were behind the non – prosecution of those arrested.38 For example, a suspect from Idoma was arrested and released without trial.39 The same applied to AbdulrahmanUsman, SakaOnipakoObehira and Omajara from Ogaminana who were not prosecuted because of what the police called lack of concrete evidence.
Except for one of the accused person called Lasisi that was transferred to Kaduna for life imprisonment. Two other men from Ihima, Usman Jango and Alhaji Musa Ikuehi who were arrested tried and condemned but were later released.40The sorrowful killings only came to an end when the women from Ihima stage a protest from Ihima down to the Royal father pavilion in Okene. Traditions have it that the women from that area of Ebiraland possess spiritual enigma to avert incidence that is beyond human comprehension.41
The police that was charged with the responsibility of saving life and property failed in their duty. This was the case of police shoddiness when in the defunct Kwara State Commissioner of Police Mr. Gabriel Ekim told journalists in Ilorin that eleven suspects were arrested with incriminating evidence in 1988 and had also made confessional statements indicating their participation in the killings. It was galvanized in the media as usual nobody was ever prosecuted. Up to date our law enforcement agents and the judiciary system were embedded with corrupt minds that need to be restructured because justice delay is justice denied.42 However, in Ogaminana district a suspect was arrested at Uruvucheba who never returned back and was thus speculated that he died in prison.43 Renowned Masquerade performers Avokuta in 1986 in cassette three (3) query the killings in this song's stanza:
Ireyianame anaabebira vewunhiee 2x Enemania joziresu haanikee 2x
Omeeku wayoni aviezianibobo 2x Mazukureka tezianubobo 1x Arufa vakurenu awunee 1x Meyininea wuninee1x Arufa vakurenu awuninee1x
Translation
The incidence that makes Ebira to be in dilemma Who is responsible for the slaughtering of human heads Is it the masquerades holders or the Christian practitioners I can vouch for the Christians
As for the Muslim youths come and defend yourself I don't know your mind
Let the Muslim youth come and defend themselves. 44
The masquerade stylishly suspected the Muslim revivalist in the strange killings when in actual sense the traditionalists were not left out in this drama of suspicious. As the killings usually occurred during the fajr prayer (daybreak prayer) for the Muslim, they became prime suspect. The herbalist practitioners were not left out in this drama of suspicion. The politicians known to harbour negative political ambition were also accused of consulting the herbalist to perpetuate the heinous crime in order to accomplish their political aspirations. It should also be noted that the incumbent Sani Omolori was accused of initiating this mission to sustain himself in the throne but these allegations cannot be substantiated with any empirical evidence.
However, a panel of investigation was constituted in 1987 to look into the killings headed by Deputy Commissioner of Police, Ahmed Anivasa. In their final resolution it was decided that the cultural festival should be suspended for a year to monitor events. But those that are bent to foment trouble for Ebiraland reinstated the cultural festival in 1990 which further substantiated the speculation that there are powerful baron that are bend to thwart and discredit the paramount ruler.45
The table below shows those murdered and whose private parts were alledged to have been removed for ritual purposes.
Table:The List of Victims killed
S/N Name Date Place Religion Age Part removed
1. Muni Ojo 10/10/88 Ogaminana Muslim Not stated Not stated 2. AyisetuYahaya 14/10/87 ObeibaIhima “ 50 yrs Private Part
3. Hawa’u Ibrahim 5/11/87 Ogaminna “ “ “
4. Fulani Sule 3/3/87 “ “ 35 yrs “
5. Isozi Ali 21/1/86 “ “ “ “
S/N Name Date Place Religion Age Part removed
6. Salamatu 23/2/86 Idogido “ “ “
7. Adisetu 4/3/86 Eika “ 30 yrs “
8. AminetuMomoh 4/10/86 Ihima “ “ “
9. AsimauSadiku 30/10/86 Kuroko “ “ “
10. Rakiya Abu 17/5/87 Ogori “ “ “
11. AbibaSalihu 24/1/88 Karaworo “ 40yrs “
12. AsimauRaimi 16/3/88 Okengwe “ “ “
13. Saratu Ibrahim 7/5/88 Okengwe “ “ “
14. EmabinuEdoh 24/10/87 Obehira Christian “ “ 15. Asipita Ahmed 24/8/87 Ogaminana Muslim 11yrs “
16. FatiMomoh O. 8/1/89 Ohueta “ “ “
17. Madam A. Shaidu 28/1/89 AbugaEba “ “ “ 18. Mrs. Shefi Maliki 28/3/88 Ikuehi “ 30yrs “
Source: Personal diary of AlhajiAbdullahiIhima 2nd June, 2009 Idojivo Quarter.
Conclusion
Whatever the case the era of ritual killings stigmatized the whole of Ebira citizens. Reports of what happened were laden with propaganda. For instance, it was reported that the Ebira had turned into cannibals as they killed and ate human flesh. This propaganda so much painted the people black that the elders and elite rose to the occasion to sanitize the image of Ebira people. 46The Ebira opinion leaders cried out in the media against the ineffective role of Government in tackling the problem. The situation became so helpless that some civil servants who were non-indigenes of the areas were refusing postings for fear they might be the next victims of ritual killings. It is no doubt that such an insidious crime cannot be perpetuated by outsiders residing in Ebiraland. if the conspiracy theory that outsiders are involved definitely the indigene of the area might had aided them in one way or the other. The only opportunity to have nipped the ritual killings in the bud was thwarted when those arrested were conspicuously released. Perhaps, some of the perpetrators may be known but fear of reprisal on those who vouched out their names scared everyone from mentioning them.
Most of the subsequent crisis that follows after the ritual killings follows this trend where criminal was celebrated as if it is norm for the development of the community.
Endnotes
1. O. Christopher, ( 2019), “ Fear Grips Ibusa town over strange killings...”https//asaba.com retrieved 11th September, 2019
2. D. Laleye, (2019), “Strange killings worry Niger Tafa LG Boss...”
https://www.thisdaylive.com 27th December, 2017 retrieved 11th September, 2019 3. E. Isichei, (1987), “The Maitatsine Risings in Nigeria 1980-1985: A Revolt of the
Disinherited,” in Journal of Religion in Africa, vol. 17, No. 3 Pp.194-208
4. A.Mohammed, (2010), The Paradox of Boko - Haram, Kaduna: Moving Image Limited, p.4
5. R. A. John, (1989), The Verbal Piece in Ebira, Arlington: The Summer Institute of linguistics, p.18
6. A.O. Ahmed, (1990), “A History of the Native Administrative System in Ebiraland with Particular References to Political and Fiscal Policies 1917-1966”
Unpublished M.A. History Dissertation, Kano: Bayero University Kano, p.2 7. A.O. Ahmed, (1990), “A History of the Native Administrative System in
Ebiraland...Pp.2-3
8. A.O. Ahmed, (1990), “A History of the Native Administrative System in Ebiraland...Pp.2-3
9. O. Festus, (ed), (2000),Victim: Impact of Religious and Ethnic Conflicts on Women and Children in Northern Nigeria, Kaduna: Human Rights Monitor, Pp.1-
10. H. Shehu, (2019), “Women, Poverty, Violence and Conflict in Northern Nigeria:
An Appraisal on the Role of women in Peace building” being a paper presented at National Conference on Women and Gender History, Department of history, Usmanu Danfodio University, Sokoto 23rd-25th June, 2019, Pp.1-12
11. T. Patricia, (eds), Impacts of Conflict, Violence on Women and Girls in Plateau November, 2016 www.pindfoundation.org.
12. Abdullahi Ihima, Idojivo, Retired Police, 20th January, 2018
13. S.O. Abdulrahman, (2008), “A History of Party Politics in Ebiraland: 1954-2003 A.D.Unpublished Phd History Thesis,Kano: Bayero University, Kano, p.134 14. S.O. Abdulrahman, (2008), “A History of Party Politics in Ebiraland... p.134 15. Yahaya Salihu, Okengwe, Retired Warder, 12thJanuary, 2012
16. Yahaya Salihu, Okengwe, Retired Warder, 12thJanuary, 2012
17.A. T. Philip, (1988), 'The Crime Scene in Contemporary Nigeria' in Hotline MagazineNigeria: No. 38.International News Magazine, p.20
18. Umar Adavuruku Shehu, Eika, Civil Servant, 10th February, 2015 19. Cornillius .B. Odama, Ogori, Teacher, 10th July, 2012
20. Cornillius .B. Odama, Ogori, Teacher, 10th July, 2012
21. A.U.Abedo, (2011), “The Evolution and Development of Prison Administration in Okene Town: C.1917-2000”, Unpublished M. A. History, Usmanu Danfodiyo, University, Sokoto, p.124
22.A.U.Abedo, (2011), “The Evolution and Development of Prison Administration in Okene...121
23. O.O.Whiskey,(1989), “And the killing goes on” in Newswatch, Nigeria's Weekly Magazine,Vol. 9. No.19. p.43
24. A.U.Abedo, (2011), “The Evolution and Development of Prison Administration in Okene...p.121
25.A.U.Abedo, (2011), “The Evolution and Development of Prison Administration in Okene...p. 122
26. Abdulazeez Haruna, Ikuehi, Civil Servant, 1st January, 2018
27. A.U.Abedo, (2011), “The Evolution and Development of Prison Administration in Okene...p.122
28.A.U.Abedo, (2011), “The Evolution and Development of Prison Administration in Okene...p.122
29. H.A.Sani, (1993),Sociology of the Ebira-Tao People of Nigeria,Ilorin: Habibu and Sons Enterprises, p.123
30. Muhammed Sadiq, Oziokutu, Civil Servant, 14th January, 2014
31. H.A.Sani, (1993),Sociology of the Ebira-Tao People of Nigeria,Ilorin: Habibu and Sons Enterprises, p.118
32. Abdullahi Ihima, Idojivo, Retired Police, 20th January, 2018 33. Abdullahi Ihima, Idojivo, Retired Police, 20th January, 2018
34.H.A.Sani, (1993),Sociology of the Ebira-Tao People of Nigeria,Ilorin: Habibu and Sons Enterprises,p.120
35. H.A.Sani, (1993),Sociology of the Ebira-Tao People of Nigeria,Ilorin: Habibu and Sons Enterprises, p.121
36. Murktar Omolori, Lafia Obesa, Islamic Cleric, 10th March, 2012 37. Nasiru Soso Lafia, Retired Civil Servant, 17th January, 2018
38. O.O.Whiskey,(1989), “And the killing goes on” in Newswatch, Nigeria's Weekly Magazine, Vol. 9. No.19. p.44
39. Aliyu Ibrahim, Idoji, Retired Civil Servant, 10th November, 2012 40. Yahaya Salihu, Okengwe, Retired Warder, 12thJanuary, 2012
41. H.A. Sani, (1993), Sociology of the Ebira-Tao People of Nigeria,Ilorin: Habibu and Sons Enterprises, p.119
42. Yahaya Salihu, Okengwe, Retired Warder, 12thJanuary, 2012 43. Yahaya Salihu, Okengwe, Retired Warder, 12thJanuary, 2012 44. Nairu Soso, Lafia, Retired Civil Servant, 17th January, 2018 45. Nairu Soso, Lafia, Retired Civil Servant, 17th January, 2018 46. Hussein Aliu, Idogido, Teacher, 14th August, 2012
