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ABSTRACT
The assumption that inter-group relations in pre-colonial times were more efficient between or among monarchies or centralized states as shown in the wellchronicled Benin/Yoruba relations for instance became weakened by the evidence in the Ika episodes here-presented with evidence that some of them like the Igbanke/Agbor relations have continued to thrive even in a post-independent Nigeria. Due to their stateless or fragmented nature, the Agbor and Igbanke as a people did not wholly go into “international” relations like the Oyo or Benin did for instance, rather, we saw individual Ika clans or towns relating with their proximate neighbours. The important thing to note here is that such dealings were not in any way inferior to. Though most of the Ika nation trace their migration to different route, they all accept Ezemu and Obodo as their forefathers,1 Ezemu is seen as an important deity in the lives of the Ika people both in Agbor and Ika. The presence of the Ezemu and Iyi-Agor shrines, festival, songs are all in the praise of Ezemu as the great one, giver of children, preserver of lives we all found in the Ubulu communities in Ndokwa with the exception of Onicha-Ukwuani who worshipped the deity Obodo, shows the link between the various Ubulu Communities in Ndokwa and Ubulu-uku who see themselves as one from one lineage and are welcome in any part of Ubulu they find themselves.2 The inter-group relations in pre-colonial times were more efficient among monarchies as shown in the well-chronicled Benin/Yoruba relations for instance became 57 weakened by the evidence in the Igbanke/Agbor episodes here-presented with evidence that their relationship have continued to thrive even in a post-independent Nigeria. Due to their stateless or fragmented nature, the Ikas as a people did not wholly go into “international” relations like the Oyo or Benin did for instance, rather,3 we saw individuals like Agbor and Igbanke clans or towns relating with their proximate neighbours.
