Opinion
Consciousness and Traditional Ogoni Music
Ogoni traditional music is as old as the race. It is difficult to trace it from that time, nor any century earlier than the twentieth century. Nor is it possible to remember extinct song groups. The initial tradition was to form song groups among peer groups. The technique helped in socialisaton, dissemination of culture, learning and practising the mores of the people. The groups became historical time markers which helped uneducated persons to count time and record events in their memories that were later written down in books.
The socialisation process engaged people to sing, dance,court, marry and fish; it also assisted in group participation on farms and other works. It forstered love and harmony among peer groups and subsequently, each community. It was a means of training young people knitting, farming, fishing, palm-wine tapping, cooking, greeting and trading.
Peer groups still form musical groups today, not mandatory as in the past when the need for such cohesion was necessary. Interested individuals form song groups today, not motivated by age brackets .
They strive towards professionalism; some are educated musicians, others are laymen in the field who are talented singers, dancers and instrumentalists. They are proefessionals in other fields but depend on music for small sums of money.
Ogoni music is not only the musicality which derives from good qualitative singing and instrumentation, but it incorporates dance which is another art. Ogoni dance is peculiar to the race: wriggling and skipping. Other styles are hip-dance, relaxation, shoulder dance and, imitation dance which could be any object or subject – an aeroplane bombing a place,weeding, paddling or any other thing.
Patronage is a vital mens of controlling, influencing and mentoring Ogoni singers. Ogoni song peer groups are headed by patrons, who have either helped to found the groups or have taken interest in their development. They support them financially and psychologically.
Recording of songs in Ogoni has been in progress from the time tape-recorders were introduced in the area. Professional documentation has not been on a large scale; there are few professionals to do so and few music sponsors of poor local professionals. There are many song groups in the race; only one is known to me to have attained international standard in music. There are few recordings in Ogoni today of songs from song groups in all the local governments or traditional kingdoms which constitute the race.
Instrumentation is divided into three aspects in this essay: ideophones – resonators which are rattles, bells, whistles and xylophones; membranophones –drums which are tonaly divided into treble, tenor drums, alto and bass drums; aerophones – hollow instruments like horns and Indian bamboo hollow stems. These musical instruments are used by experts which produce various sounds on various musical scales.
Whistles, rattles, bells, xylophones, drums, horns, pots and hollow bamboos produce sounds which pass through the filter of noise and become melody; sounds blend and harmoinse on any traditional musical scales catalysing into harmony. Sometimes, sculptural art works evoke values and emotions that are easy to decipher through group-mind, symbolism and connotations; they relate to music. Dance is another art, but an integral part of Ogoni music; it reinforces theme, expresses emotions and speaks through body language. These create various traditional rhythms which are not poor copies learned from other cultures but original creations of indigenous minds.
Serele song group was the first to attain sublimity. It was formed about 1986 in Deeyor through which period gestation performances were done to select the best performers. Sub-groups were formed in the villages of Gokana from where they spread to other clans of Ogoni. The pioneer group performed in many towns and villages until it was presented at FESTAC in 1977. The competition was keen, the performers were brilliant and turned out to be outstanding. The group was invited to perform in the United States of America.
Anything could form the theme of a song; there are as many themes as song groups: love, feats of heroes, misdemeanor of men, women and youths, maladministration and theft. The songs convey various emotions which are tied to various themes; some of them are joy, sadness, reflection or meditation and, mixed feelings.
Theme, mood and tone determine the nature of songs –praise, work, abuse, war and any other. Aesthetics or beauty is determined not merely by rendition but the totality of performance: the equal proportions of dance, music and instrumentation. These are the elements that determine harmony, coherence and melody. Language and worldview, rhythm, structure and sense give holistic picture. Orchestration and perfect performance determine quality.
Composers and performers engage the minds of people with serious themes about man in society, his social, political, religious and economical relations, what he should be as opposed to what he is, what he is and should remain in relation to group-mind; these relate to the aims and goals of society.
The number of traditional artists is increasing. The sunrise has come but the zenith is yet to come. The data are not available now; there is the need for thorough research to quote the exact number. It is most likely that number will increase with quality in the years to come because many shall have taken degrees in music.
Modernisation is the major distraction of traditional music. New forms have arisen from various contacts made with various races. There are jazz, blues, raggae and other traditional forms of music with different audiences and lovers from the race. There are emergent professionals of western music from the race. There are a medley of forms by some artists but there are purists who believe in the preservation of each form as it is.
Traditional Ogoni music is battling to keep its breathe in the crowded music atmosphere. It is necessary for repertoire, orchestration, dance steps and performance to maintain traditional purity. Musical instruments may be modernised with modern materials as long as they maintain their sounds. Quality is bound to improve with the new stream of educated artists coming onto the scene. The guiding principle of production and performance should be the preservation of quality of music and, the culture of the race.
In conclusion, Ogoni people are conscious that their music is unique and different from those of other races. They are aware of the other forms of music from the West, Niger Delta and other races. There are some who love traditional music of the race and prefer it to the ones mentioned. They regard their songs and dances as unique creations worth preserving. The artists and performers are aware that people are eager to patronise their music in modern forms: film, video and CRD. They anticipate a bountiful renaissance harvest that shall come with the outpourings of songs, singers, performers, musicologists, music teachers and lecturers.
To be continued next Friday.
Ngaage writes from the Department of English, Faculty of Arts, Niger Delta University, Bayelsa State.
Barine Saana Ngaage
The political atmosphere in Rivers State has been anything but calm in 2025. Yet, a rare moment of unity was witnessed on Saturday, June 28, when Governor Siminalayi Fubara and Minister of the Federal Capital Territory, Chief Nyesom Wike, appeared side by side at the funeral of Elder Temple Omezurike Onuoha, Wike’s late uncle. What could have passed for a routine condolence visit evolved into a significant political statement—a symbolic show of reconciliation in a state bruised by deep political strife.
The funeral, attended by dignitaries from across the nation, was more than a moment of shared grief. It became the public reflection of a private peace accord reached earlier at the Presidential Villa in Abuja. There, President Bola Ahmed Tinubu brought together Governor Fubara, Minister Wike, the suspended Speaker of the Rivers State House of Assembly, Martin Amaewhule, and other lawmakers to chart a new path forward.
For Rivers people, that truce is a beacon of hope. But they are not content with photo opportunities and promises. What they demand now is the immediate lifting of the state of emergency declared in March 2025, and the unconditional reinstatement of Governor Fubara, Deputy Governor Dr. Ngozi Odu, and all suspended lawmakers. They insist on the restoration of their democratic mandate.
President Tinubu’s decision to suspend the entire structure of Rivers State’s elected leadership and appoint a sole administrator was a drastic response to a deepening political crisis. While it may have prevented a complete breakdown in governance, it also robbed the people of their voice. That silence must now end.
The administrator, retired naval chief Ibok-Ette Ibas, has managed a caretaker role. But Rivers State cannot thrive under unelected stewardship. Democracy must return—not partially, not symbolically, but fully. President Tinubu has to ensure that the people’s will, expressed through the ballot, is restored in word and deed.
Governor Fubara, who will complete his six-month suspension by September, was elected to serve the people of Rivers, not to be sidelined by political intrigues. His return should not be ceremonial. It should come with the full powers and authority vested in him by the constitution and the mandate of Rivers citizens.
The people’s frustration is understandable. At the heart of the political crisis was a power tussle between loyalists of Fubara and those of Wike. Institutions, particularly the State House of Assembly, became battlegrounds. Attempts were made to impeach Fubara. The situation deteriorated into a full-blown crisis, and governance was nearly brought to its knees.
But the tide must now turn. With the Senate’s approval of a record ?1.485 trillion budget for Rivers State for 2025, a new opportunity has emerged. This budget is not just a fiscal document—it is a blueprint for transformation, allocating ?1.077 trillion for capital projects alone. Yet, without the governor’s reinstatement, its execution remains in doubt.
It is Governor Fubara, and only him, who possesses the people’s mandate to execute this ambitious budget. It is time for him to return to duty with vigor, responsibility, and a renewed sense of urgency. The people expect delivery—on roads, hospitals, schools, and job creation.
Rivers civil servants, recovering from neglect and under appreciation, should also continue to be a top priority. Fubara should continue to ensure timely payment of salaries, address pension issues, and create a more effective, motivated public workforce. This is how governance becomes real in people’s lives.
The “Rivers First” mantra with which Fubara campaigned is now being tested. That slogan should become policy. It must inform every appointment, every contract, every budget decision, and every reform. It must reflect the needs and aspirations of the ordinary Rivers person—not political patrons or vested interests.
Beyond infrastructure and administration, political healing is essential. Governor Fubara and Minister Wike must go beyond temporary peace. They should actively unite their camps and followers to form one strong political family. The future of Rivers cannot be built on division.
Political appointments, both at the Federal and State levels, must reflect a spirit of fairness, tolerance, and inclusivity. The days of political vendettas and exclusive lists must end. Every ethnic group, every gender, and every generation must feel included in the new Rivers project.
Rivers is too diverse to be governed by one faction. Lasting peace can only be built on concessions, maturity, and equity. The people are watching to see if the peace deal will lead to deeper understanding or simply paper over cracks in an already fragile political arrangement.
Wike, now a national figure as Minister of the FCT, has a responsibility to rise above the local fray and support the development of Rivers State. His influence should bring federal attention and investment to the state, not political interference or division.
Likewise, Fubara should lead with restraint, humility, and a focus on service delivery. His return should not be marked by revenge or political purges but by inclusive leadership that welcomes even former adversaries into the process of rebuilding the state.
“The people are no longer interested in power struggles. They want light in their streets, drugs in their hospitals, teachers in their classrooms, and jobs for their children. The politics of ego and entitlement have to give way to governance with purpose.
The appearance of both leaders at the funeral was a glimpse of what unity could look like. That moment should now evolve into a movement-one that prioritizes Rivers State over every personal ambition. Let it be the beginning of true reconciliation and progress.
As September draws near, the Federal government should act decisively to end the state of emergency and reinstate all suspended officials. Rivers State must return to constitutional order and normal democratic processes. This is the minimum requirement of good governance.
The crisis in Rivers has dragged on for too long. The truce is a step forward, but much more is needed. Reinstating Governor Fubara, implementing the ?1.485 trillion budget, and uniting political factions are now the urgent tasks ahead. Rivers people have suffered enough. It is time to restore leadership, rebuild trust, and finally put Rivers first.
By: Amieyeofori Ibim
Amieyeofori Ibim is former Editor of The Tide Newspapers, political analyst and public affairs commentator
Do the Fulani herdsmen have an expansionists agenda, like their progenitor, Uthman Dan Fodio? Why are they everywhere even the remotest part of other areas in Nigeria harassing, maiming, raping and killing the owners of the land?”
In a swift reaction, The Movement for the Survival of the Ogoni People (MOSOP) decried and strongly condemned the invasion by suspected Fulani herdsmen.
In his denunciation, MOSOP President Fegalo Nsuke described the incident as very unfortunate and deeply troubling, warning against a recurrence of the violence experienced in Benue State. “The killing of yesterday is bad and very unfortunate. We are getting preliminary information about how the herders gained access to the farmland, and it appears some hoodlums may be collecting money and granting access illegally.”
He called on the Hausa community in Rivers State to intervene swiftly to prevent further attacks.
“We want the Hausa community in Rivers State to take urgent action to ensure these issues are resolved”.
But will such appeal and requests end the violent disposition of the Fulani herdsmen? It is not saying something new that the escalating threat and breach of peace across the country by the Fulani herdsmen or those suspected to be Fulani herdsmen, leaves much to be desired in a country that is bedevilled by multi-dimensional challenges and hydra-headed problems.
Some upland Local Government Areas of Rivers State, such as Etche, Omuma, Emohua, Ikwerre, Oyigbo, Abua, Ogba/Egbema/Ndoni, have severally recounted their ordeals, as herdsmen invaded farmlands, destroyed crops, raped female farmers and killed protestant residents.
Again the wanton destruction of lives and properties which no doubt has overwhelmed the Nigerian Police, makes the clamour for State Police, indispensable. The National Assembly should consider the amendment of the Constitution to allow States to have their Statutory policing agencies.
As insurgency has risen to an all time high in the country were killings has now grown to be a normal daily activity in some part of the nation it may not be safe to say that Nigeria still practices democracy.
Several massacres coming from the Boko Haram and the herdsmen amongst all other insurgencies which have led to the destruction of homes and killing, burning of communities especially in the northern part of the country. All these put together are result of the ethnic battles that are fought between the tribes of Nigeria and this can be witnessed in Benue State where herders and farmers have been in constant clashes for ages. They have experienced nothing but casualties and unrest.
In the month of June 13-14, the Yelwata attack at the Guma Local Government Area by suspected gunmen or herdsmen who stormed the houses of innocent IDPs (Internally Displaced Persons) claiming the lives of families, both adults and children estimated to be 200 victims. They were all burnt alive by these unknown gunmen.
This has been recorded as one of the deadliest insurgencies that had happened in recent years. Some security personnel that were trying to fight the unknown gunmen also lost their lives.
Prior to the Yelewata attack, two days before the happening, similar conflict took place in Makurdi on June 11, 2025. 25 people were killed in the State. Even in Plateau State and the Southern Kaduna an attack also took place in the month of June.
All other states that make up the Middle Belt have been experiencing the farmers/herders clash for years now and it has persisted up till recent times, claiming lives of families and children, homes and lands, escalating in 2025 with coordinated assaults.
Various authorities and other villagers who fled for safety also blamed the herdsmen in the State for the attack that happened in Yelwata community.
Ehebha God’stime is an Intern with The Tide.
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