JOURNAL OF SOCIAL ISSUES AND HUMANITIES

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1 Laguage, Ivasio ad Isecurity: The History Àbèsàbèsì Taiwo Opeyemi Agoyi, Departmet Liguistics ad Laguages, Adekule Ajasi Uiversity Akugba. Abstract Laguage is a uifyig factor i huma society. The geesis ay atio ad people threateed by lack trust, isecurity ad struggle may be traced to laguage related problem. While developed atios i the world guide ad develop their laguages, iformed atios with may laguages te allow each liguistic group to develop her liguistic wealth alogside the atioal ligua-fraca ( e.g USA ad UK). Nigeria is a atio well kow for its liguistic diversity. This paper examies the liguistic pheomeo liked to the History Àbèsàbèsì, a laguage spoke i ie commuities i Akoko (North West, Odo State) ad the implicatio such liguistic idices for the uity Nigeria. 1.0 Short History Àbèsàbèsì Agoyi (2008) suggests the ame Àbèsàbèsì for the laguage family kow i literature as Akpes. This ame is rooted i the morpheme Àbèsì we, we adopt the most acceptable term to the speakers i these various commuities. commuities. The commuities are: Àkùù, Àkùù Àjowá (Ìlúdọtu), Ìkáràmù, Àsè, Ìbaràmù, Ìyàì, Gèdègédé, Èsùkù ad Dája. Apart from Àkùù which is i Akoko orth East Local Govermet; all the other tows are located i Akoko North West Local Govermet Area Odo State. The speech forms i these commuities differ from oe aother i varyig degrees ad i most cases the speakers do ot admit speakig the same laguage. Members each commuity claim to speak ṣ b b I Govermet Area Kogi State respectively. These laguages are ot b member-laguage listed above will be discussed oe after the other. 1.1 Akpes The people Akuu i Akoko East Local Govermet Area i Odo state call themselves ad their laguages Akpes. Their laguage is mutually itelligible with the oe spoke i Ikaramu (Ekiromi) Às,Ìyàì, Ìbaràmù, Gèdgédé,Èṣùkù, ad Dája. Historically, Àkùù people claim to have migrated from Ìf Kúsójè ear Bida i Niger State. The AKpes move to Àkàába i Nupe lad Nupe ivasio F / from ivaders, they moved to Shitaku (Èbìrà lad) alog River Niger belt i preset Kogi State. From Shitaku, the people relocated to Ayogogo ear Lọ kọ ja also i Kogi State. Idigets Lọ kọ ja did ot allow the immigrats to settle o their lad. Hece the AJSIH ISSN: Vol. 3 Iss.2 March

2 immigrats left for Àrìmà ear Àyèré still i Kogi State. However the croakig frog at ight which was see as a threat to their well beig caused them to move out Àrìmà to Òkèjà (Hill Ìjà people). The hill is i the preset settlemet the Akpes. The ihabitats the hill are called ai Òkèjà Ò historical source claimed that the hill was amed after the displaced Ìjà people. As a they settled o the hill top. From the top the hill the Akpes were able to defed themselves by rollig dow the boulders to crush eemy attack. After the war, the Akpes moved dow from the hill. A wall was built roud the tow ad a gate was made for the etrace. Those who settled by the gate were amed ó persos mouth fece +distat meaig populatio Akuu is put at betwee 5300 ad 6150 by the 1999 cesus. 1.2 Àsẹ Às is a small farm settlemet i Akoko North West Local Govermet Area i Odo State. It is surrouded by tows like Ìkáràmù to the West, Àuga to the east, ad Akuu to the orth. The oly access road to Ase liks Ikaramu, Ase ad Auga. Ase was fouded by a warrior called Mùọ mọ dù. Mùọ mọ dù with his elder brother left Ife their place origi for greeer pasture. They first settled i Omuo-oke precisely i Ilisa Omuo i preset Ekiti State. Mùọ mọ are the Ìlísà people i Omuo Ekiti today. Mùọ mọ dù left Omuo for Ase. This accouts for associatio the people Ase with Ilisas, They see themselves as Ikpari-Ilisaí I Omuo- I was a large commuity warriors ad farmers. However, as a result icessat ivasio, the populatio is ow just about 197 (1991 populatio cesus) the populatio is however made up immigrats from Ikaramu, Akuu, Auga, Ebira, lad etc who settled i Às for agricultural purposes. All ihabitats Às are ow predomiatly farmers. Our historical source affirms that there is o kow kiship relatioship betwee the foudig fathers Às ad the ihabitats Ikaramu, Akuu, Iyai, Ibaramu, Gedegede, Esuku ad Daja. The source assumes that itermarriage might be resposible for the closeess the speech form. Aside the claim descet by atives Às from Ilisa i Omuo Oke Ekiti, there is o kow liguistic lik betwee speakers Omuo which is Aha (Abiodu 2002) ad Às laguage. However, we caot dey the fact that laguage separatio may be resposible for this. 1.3 Ikaramu (Èkiròmì) Ikaramu is oe the major tows i Akoko North West Local Govermet i Odo State. Accordig to the 1999 atioal cesus, it has a estimated populatio Ikaramu is surrouded by Iyai to the South, Oke-Agbe to the West, Gedegede to the North, Ase to the East, Akuu to the North East ad Iboropa to the South East. The atives Ikaramu kow themselves ad their laguage as Ekiromi. There are five major quarters i Ikaramu amely, Oyagi, Iyoke, Ayeteju (Osugu) Iyotu ad Itabalogu (Ituyo). It is importat to ote that each quarter had its ow leader (kig). The political system each quarter was to make the eldest member the commuity the kig. This implies that the first kig each quarter is the perso that led each group to the earlier settlemet. Ivestigatio reveals that elders i each quarter have historical kowledge their migratio to AJSIH ISSN: Vol. 3 Iss.2 March

3 the preset locatio. The migratio story each will be discussed oe after the other Oyagi There are two Oyagis i Ikaramu, amely, Oyagi Elelibo headed by Olu ad Oyagi Esure headed by Ekpo. Oyagi Elelibo was fouded by Isore (who became the first Olu yàgì) who was believed to have migrated from If with his mother ad brother Ìdája later kow as Dája. I the I relatios who migrated alog with him, they are: kpárììdì, Ìgòdò with his so Tása the leader Atiba people. Olu ad Tása settled close to each other i Ikaramu, while Dája ad his mother moved orthward to the preset day Dája i Àjowá. Olú ad his people settled i Òlòmì a locatio i preset I descedats relocated to preset day Oyagi Èlelíbó. Our historical source from Iyotu cirmed that yàgì ad ṣùgù people were the first group to settle i the area. The date ad period their settlemet is ot kow. The secod yàgì, accordig to our historical source, is made up immigratio from Àdó Ẹ yọ Bei. Chief Ekpo was the warrior who led them from Bei through Ikira to Ikaramu. Natives Oyagi Esure refer to themselves as Ikpari Ẹ kpọ Àdó Ẹ yọ Ẹ kpọ from Àdó Ẹ yọ closely settled today i Ikaramu (Ekuiyi B, date ot cited) IYOKE Our historical source claims that the first settlers Iyoke are the Odes. They were said to have migrated from Ife through Uso i wọ local govermet, Odo State to their preset place. Immigrats from other places later joied the Òdès i Iyoke. For istace, Òjòruf with his cotigets settled i Ekiato, Òkírasà, Èbuṣumé, Odò wá ad Ayàgá joied the Òdès i Ìyọ k, (See Ekiiyi date ot cited) ÀYÉTẸ JÚ (Ọ ṢÙGÙ) Tasa,Olu, Daja ad others migrated from If. ṣùgimìyà (Èṣùkù) was also i this group immigrats from If. Our Historical source claims that Ìgòdò with his so Tása, migrated from Àtìbà quarter i If. His descedats are the atives I ṣ I Ẹṣọ, that also forms part Àyèt jú migrated from Ìmọ Àrigidi i Akoko North West Local Govermet Area Odo State. The people Ìmọ were believed to be amog the Akuus (Akpes) that fled from Arima as a result the fear croakig frogs. x dog discovered a group travelers that took cover i a cave. It alerted Tasa. Tasa appealed to the travelers to joi him i his settlemet to form a alliace agaist ay possible ivasio. The descedats the travelers are the preset day Iyotu (Èkìatọ) people. Tàsà i a search for peace ad compay compromised his settlemet, ad headship to j the leader Ìyòtù, who was more crafty ad tactful i acquirig wealth ad power. The story is commo i the commuity. A abusive sog was composed by the ṣùgùs which is still alive i the commuity today. The sog is redered thus: Ebítasá kai ìd ì o mìd í bè jọmisò the woderers are ow kig óoó ooò yà oówé x AJSIH ISSN: Vol. 3 Iss.2 March

4 The secod story is foud i the ame some locatios i Ikaramu Area today. Such locatios are: sa Òjèré located i the cetre opposite the kigs palace i Iyotu. Historical source claims that Ìgòdò used a traditioal mark palm frot to idicate his itesio to settle i the locatio. Òjèré o citig the place coveted it. I his subtle way, moved a little beat dowward but very close to the poit, he tied a withered palm frot, as a sig to show that he got to the poit before Ìgòdò, to deceive Ìgòdò ad all iterested Ò gospel truth, Ìgòdò had to relocate. It is i frot the Ikaramu cetral mosque ad Àgòri ọṣu Ọ ṣùge Ọ ṣùgù Àgòri ọṣu Ọ ṣùge is a farm lad Ìgòdò discovered. He told Òjèré that he foud a hill where he ca cultivate aroud it, but Òjèré i his craftiess quickly claimed the valley. He told Ìgòdò to lay claim the hill while he Òjèré claims low fertile lad aroud the hill. Ìgòdò, for peace sake, relocated from Àgòri ọṣu Ọ ṣùge Iyotu Iyotu is a quarter i Ikaramu. The ihabitats Ìyòtù are perceived to be the last set people to settle i Ikaramu. Ivestigatio revealed that settlers Iyotu migrated from differet places as traders, craft-me, farmers ad warrior. Some were represetatives the Nupe kigdom set to oversee the affairs the area. Our historical source claims that the first settlers i Iyotu have o record relocatio from earlier settlemet i the area. The first settlers were led by j who became the first kig i Iyotu, he was succeeded by his so Òjèré. The rulig liage after Òjèré is as follows: Igbíri, Ìgbàro, Akeje, Akpọ gọ, Aj mọ, Igbedi Momodu, Olumo, Adesia, Agoyi, Daudu, Adrew Olamoyi Momodu the ṣọa 1. Other set people were ecouraged to joi them. For istace, yọ s, settled i Ìsàl yọ, others settled i Àgèrekpe, Èkìibalógu ad Èbìrakpọgọ. Ìyòtù is made up the group people that Momodu was the first recogized kig Ikaramu by the Nupe lords ad the British goverors. Leaders the other four quarters made him their spokesma Momodu was friedly with the Nupes( ivaders), the act which eared him the ame Ajíbóyìbópèrò early i the morig to participate i white ed that he was imposed o the people as the kig by the rulig lords. The Agerekpes (the descedats Ekpe) settled i a differet locatio ear Imo. The Ikaramu pleaded with them to joi his people to form a formidable force agaist ivaders. Agerekpe migrated from Ikpe i Akoko South West Local Govermet area Odo State through Epimi also i Akoko South West Local Govermet Area Odo State. Their first place settlemet was Ijogbe ow a farmlad ear Imo Arigidi. From Imo Agerekpe people moved to Ikpàá aother farmlad from ikpàa to Erige, fially to their preset place i Iyotu Ikaramu. Agerekpes are predomiatly I a blacksmith who fashio sword ad ot H claimed that the Ekiato group was Nupe origi Itabalogu (Ituyo) The people Itabalogu were the last group to settle i Ikaram. Alákaṣà led a group people to settle i a place close to the former settlemet the ihabitats Gedegede. He was a powerful warrior, huter ad farmer. He made agreemet with Afa people i Oke-Agbe o farm lad. Each leader faces his directio from a certai poit. AJSIH ISSN: Vol. 3 Iss.2 March

5 Noe them must look back to fid out what the other perso was doig. Presetly the alliace is still i force. It is a taboo for a idiget Ituyo ad Afa to quarrel over farm lad. The meetig poit must ot be poited out by ay member the two parties. Alákaṣà led a large group warriors. Other group warriors joied him. The Alákaṣà group suffered heavy loss to iteral ad exteral struggle. The other group settlers i Ituyo ow Ìtabalogu were believed to have migrated from Owo i Owo Local Govermet Area i Odo State. The people Itabalogu still call themselves Owo till date.their greetig is Wọ wọ the Ituyo durig Nupe/ Ìjàlámà war, especially the cotributio Alákaṣà i perso ad his group eared them the ame I I quarter till today. Our historical source lameted, a descedat Alákaṣà that Alákaṣ he suffered heavy loss male fsprig i Ituyo ad their history is highly edagered Goverace Each the five quarter i Ikaramu was autoomous i the early days. The eldest i each commuity is always the head, the practice which iformed the use the laguage Olú Ọyàgì, ọmisi Ọṣùgù ṣ ọmisi Ituyò I Ọmisi Àgèrekpe Olode Ìyọkẹ Kig Ode i Iyọk ad the chairma coucil the kigs i Iyotu. Akombo Momodu was the first elect to represet the five major commuities. Momodu was so powerful that all other kigs surredered to him. His power was liked to his friedship with the Nupes ad the British govermet. He was so power-drukl to the extet that he ca execute or repeal death pealty passed o a feder by the coucil chiefs ad o kig i his time i Akoko ca withstad his authority. His coset was always sought o importat matters i the regio. His power is ecapsulated i the oríkì thus: Ọbái a ṣàkókó rìgborigbo / I ń ó, The big tree who shades the su from heatig the groud. Akùkọ ń ó í ọ The big cock that will ot allow others to crow. Whe talks, o ma dare say aythig agai. M he gaied from the coloial masters to oppress his subjects. 1.4 DAJA Daja is a major quarter i Ajowa akoko today. Daja is made up maily Oyagi. Daja has the same migratio story with the people i Oyagi Elelibo ad Atiba i Ikaram. However, Ohidaja is the opiio that his people might have passed through places i Edo o their way from Ife, i each the greeer pasture. A group people also kow as Ekperi also settled i Daja. 1.5 Esuku(osugumiya) Esuku is kow withi the commuity as ṣùgù Agọ ú. Agọ ú led the people Èṣùkù to a settlemet close to their preset place abode. The people Èṣùkù claimed that they are related to Ìyàì people ad are maily eighbours to Daja settlers. The mai occupatio Èṣùkù was blacksmithig. They fabricated kives, cutlasses, ad hoes for eighbours. This eared them the appellatio ṣùgù AJSIH ISSN: Vol. 3 Iss.2 March

6 literarily traslated as ṣùgù kives ṣ. Accordig to our iformat, Èṣùkù ad Gedegede had o historical relatioship. However, Ekuiyi claimed that the leader Osugu (Esuku) was a brother to Ohiy I 1.6 Gèdègédé Gèdègédé was fouded by a warrior called Ijojo. It was a large settlemet with ie clas amely; Ikureyo, Ilekoti, Agba, Ibayo, Okumago, Ekperi, Owu, Oke ad Ebereye. Ijojo led his people from Abao, a place ear Ayere i Kogi State, to joi the settlers Gèdègédé. The tow was amed after the kig called Gèdègédé. People who visited kig Gedegede would say; N a tas o yi Gèdègédé I (Asp) go place Gèdègédé I G This iformed the tow beig amed after kig Gèdègédé. Traditio hold that, the people Gèdègédé, Ìyàìyai, ad Ìbaràmù were close eighbours whe they arrived the area. As the leader the headquarter commuity, the kig Gèdègédé was i charge the treasury. The three commuities disagreed as a result Gèdègédé deyig others loa from the commo purse. Hece, Ìbaràmù ad Ìyàì people moved to their preset settlemets. However, some group people say Gèdègédé is Ìlu ì. They also claim that the commuities, Iyai, Gedegede,ad Ikaramu are made up iluei Okpolosi, the ie Ìlu ì commuities. This was cirmed by chief Ajakaye Ibaramu who claimed that those that migrated from from Gèdègédé to ibaramu were the people who populates the street close to Iyai today. Their laguage is similar to that Gèdègédé. The populatio Gèdègédé as at 1999 cecus was Iyai The Iyai kow themselves ad their laguage as Ìu settlemet was close to Gèdègédé. The immigrats later moved to their preset place settlemet ear Ibaramu. Our ivestigatio revealed that obody ca categorically, trace the origi the atives Iyai, outside the old settlemet ear Gedegede. Hece we presume Iyai shares the same migratio history as the atives Gèdègédé. Ìyàì might have bee oe the ie clas that settled i Gèdègédé, who moved out as a result disagreemet. Accordig to the 1999 cecus,iyai had a populatio about 195 ihabitats. 1.8 Ìbaràmù There are five quarters i Ìbaràmù. Each quarter is made up people from each the five settlemets who agreed to come together. The ames the quarters are: Èlo,Atatọ, Odo, Oko, Otegi, ad Ikpirei. The people Ikpirei moved from Gèdègédé to Ìbaràmù dissatisfactio with the Gèdègédé people. Oe our historical sources, chief Ajakaye asserted that, it was true that most the settlers i Ibaràmù migrated from Ile- Ife through Edo ad Kogi States to their preset place settlemets. Ibaràmù, is presetly a small settlemet about 1,529 ihabitats accordig to 1999 atioal cesus. 1.9 Efifa The ith commuity that make up the Abèsàbèsìes liguistic family was Efifa. Efifa was origially kow as Odo (Odo Ife). Odo was a large commuity. The atives Efifa were the first set people AJSIH ISSN: Vol. 3 Iss.2 March

7 to settle i the preset Aowa tow. As a border tow, Efifa suffered from costat ivasio. At a stage they ra to tows ad villages ear them for safety. They moved as far as Ayere, Ogori Magogo etc. Those that were left at home decided to adopt the laguage the ivadig warriors as a defese mechaism. By the time some those that fled the tow retured, there was obody to coect them with their ative togue. This was how the people Efifa lost their origial laguage. By ad large Efifa people become Owe speakers. The Àbèsàbèsì laguage is ow restricted to the cult masquerade, ames places, trees, hills, ad rivers, as asserted by Elefifa Efifa. Esuku, Daya, Akuu Ajowa(Iludu) ad Efifa are amog the seve commuities that make up Ajowa tow today. The other commuities are Ojo, Uro, ad Ora. The total populatio Ajowa is 12,119 (1999 Natioal cesus). 2. Political Struggles withi ad outside Àbèsàbèsì War with the Nupe Ivaders The 1832 IJàlámà (Nupe ivaders) war was as a result revolt by Akokos agaist the domiatio by the Nupes. The Akoko people were domiated by Nupe uder the Norther protectorate. It was usual for the govermet to sed represetatives every year to each commuity to collect dues ad presets for the goveror/ Zoal Admiistrator. There were district ficers to oversee the affairs each district. Ìkaramu was oe the district headquarters the. The excesses the represetatives became ubearable for the Akokos. A alliace was formed by all Akoko commuity leaders to revolt agaist the ivaders. I the agreemet the district ficer i each district was assassiated. M ivaders iformed the choice Ikaramu as the cetre the revolutio meetig to persuade the the to joied the Akoko liberatio movemet. who felt isulted by the delegates from Nupe for demadig for his subjects as slaves the people were ot able to provide what the ivaders demaded as dues, embraced the idea. Feelig usafe, Ògìdí a settlemet ear Àyèré i Kogi State was chose as the battle field. Warriors from each settlemet i Akoko formed a force agaist the ivaders. Ìdájá ow kow as Dája which was the the border tow was made the poit departure. The warriors gathered i readiess for the way. Sacrifices were made at the poit ad all warriors got dressed, each leader got his cotigets armed were ad battle ready. Àkàlà Momodu doated a black goat for the sacrifice. The first step i the revolutio is the assassiatio the district s throughout Akoko lad, the act which sigals revolutioary move to the ivaders. The ivaders got ready to fight back, meawhile, Akokos were battle ready. Agọ ú the leader Èṣùkù, Alákaṣà the leader Ìtabalogu (ìtuyo who lost two his me i the battle) were the promiet Àbèsàbèsì leaders that participated i the war. Àgọ ú was said to have wo a crow made iro i recogitio his cotributios to the libratio. Alákaṣà was the source ecouragemet to the Akokos who early lost heart as a result heavy casualties o their side. He employed the istrumet music which ecouraged Akoko warriors who jubilated i respose to the music. The oppositio viewed the respose as reiforcemet by the Akoko group, They fled from the battle field to regroup. Before the Nupe ivaders could cosolidate the troop, had ivited solders from the Royal Niger Compay to defed his people i The solders settled i Ikaram at a locatio called Bàríkè B AJSIH ISSN: Vol. 3 Iss.2 March

8 Ibaramu. The barrack was relocated to Kaba the commadat, Revered, Joh Selfferat died. 2.0 Uity Amog Àbèsàbèsì Speakers The mai uifyig factor amog the Àbèsàbèsì speakers is the laguage. The term Àbèsàbèsì is a check o the excesses o the part ay member the commuity. The police i the commuity fid it difficult to hadle cases reported to them i the statio. If ay member reports ay case, the police ficer o duty always feel reluctat to take actio the cases are always withdraw f o the groud that the feder ad the feded are Àbèsàbèsì. I we do ot worry ourselves o disputes that ivolve the Àbèsàbèsì agai, o hearig the ame Àbèsàbèsì, complaiats always withdraw cases o matter how Oral traditio from all Àbèsàbesi resource persos state that the ie commuities agreed o commo terms existece ad cooperatio. Marriage ceremoies, burial chieftaicy ceremoy, New Yam festivals etc are celebrated i each commuity with cosideratio give to the other. There was love, uity ad trust the. The cord uity was strog to the extet that the itroductio Christiaity ad Islam had o dividig lie. The Christia Easter is celebrated by all members the commuity. Muslims always joi Christias i their picic, Muslim festivals are celebrated by all. The people always declare public holiday by ot egagig i farmig or tradig activities durig these celebratios. The sayig is ọ ń tói ọi áw gọi mèé je whatever festival were privileged to witess. Whe I was youg as a Muslim girl child, our parets always cook food for eigbhours o Muslim festival days. Durig Christia festivals foods are set to us early i the morig from celebrats. The above istaces portray the love ad uity withi the commuities. Respose to the followig questios by idigets i a iterview coducted cirms the social iteractio amog the people. Questio 1 What is the ame your commuity 2.Nativity/ide tity 3.No groups Commuity ame Ikaram/Ikar Às Àkùù Ìyà Ìbaram Gèdègéd Dája Èṣùkù/ amu/ /Òkù/ é ṣùgù Èkiròmì Akpes Èkiròmì ÀS Akpes Ìlu ì Ìlu ì Ìlu ì Dájá ṣùgù Questios 1-3 are desiged specifically to fid out the speakers view themselves ad laguage. The resposes show that the elderly oes idetify themselves as Èkiròmì, Às, Akpes, Ìlu ì Dája ad ṣùgù respectively. Furthermore, each commuity is made up either 1 or more groups people with commo iterest. Note o the table id = idepedetly AJSIH ISSN: Vol. 3 Iss.2 March

9 Questio Èkiròmì As Akpes Ìyàì Ìbaràmù Gèdègéd é Dája Èṣùkù 5 How were Each id Id Id id id id id you livig group before was id 6. Why ivasio ivasio ivasio ivasio ivasio ivasio ivasio ivasio did you joi others 7.Which group was domiati g Èkiròmì Èkiròmì Èkọmì Èkir m Èkir m Èkir m Èkiròmì Èkiròmì 8. iitially later No uity Questios 5-8 ivestigates the relatioship amog the people before, durig ad after ivasio. Whe there was rotatio meetigs ad chairmaship at the customary court uder the Ikaramu, the people were livig i harmoy. But with a that was oppressive, there was disharmoy. Each group becomes autoomous. Rulers Iyàì, Ìbàràm, ad Gèdègédé joied Ajowa rulers i the judicial ad customary goverace. There was a hostile relatioship with Ikaramu. From the o-goig discussio, it is evidet that the itrusio ivaders due to slave trade, Nupe war, coloialism ad struggle for domiace uder the ew lord, the peace, trust ad love withi the society was jeopardized. There was misuderstadig, distrust ad disharmoy amog the speakers the laguage. My research work i the area reveals that each lect wats to be autoomous. Quest for a Uity Youths i the area developed with the feelig for struggle for survival ad recogitio. There have bee attempts to work o the laguage the people. Each commuity resisted the attempt oe the liguistic commuities is ready to lose her idetity, though there is the cosciousess that at least, members speak variat the same laguage. I my quest for revitalizig the highly edagered laguage the area, I say highly edagered the speakers o loger hadover the laguage to childre, eve youths (below ages 30) fid it difficult to express their view i usig the laguage as medium. I made a move to propose orthography for the laguage, i a prelimiary ivestigatio coducted, speakers all the lects resisted ay attempt to ame the laguage after ay other lect. This pheomeo was evidet i protest by speakers other lects agaist the adoptio Akpes, i literature, as family idetity. I could oly gai cooperatio by lookig for a commo liguistic term, Àbèsàbèsì, AJSIH ISSN: Vol. 3 Iss.2 March

10 accepted by all lects. I the suggested the commo groud Àbèsàbèsì which formed from root the speakers approved the ame. The approval iforms the iauguratio Àbèsàbèsì Laguage developmet committee. The existece the commuity stregthes the bod uity amog speakers the lects. I the past three years we have witessed stroger cooperatio betwee the leaders the commuities. A example such cooperatio was see i the role played by the ruler Àbèsàbèsì commuities, especially the ruler Ibaramu, Olúbaràm durig the first aiversary correlatio ceremoy Adrew Momodu ṣọà 1 the Ikaramu i Jue He was ideed the host the occasio. Thus, sice the itroductio the term, the people are ready to come to discuss ways developig the laguage, culture, values etc. 3.0 Implicatio To Nigeria Uity The paper shows that i spite the historical differeces, the Àbèsàbesi people are ready to fid way forward. If Nigerias Appreciatio Appreciatio to the followig people for the iformatio they fered; Ikaramu Late Oba Jimoh Daodu Olubaramu Ibaramu Adrew O Momodu Elefifa Efifa Oluwade Akuu Eleṣuku Eleṣuku Oludaja od Daja Olugedegede Gedegede Mr. Z. A Aremo Oyagi Elelibo Ikaram Mrs Alao Oyagi Ikaram Mr Dausa Oyagi Ikaram Mr Yuisa Iyoke Ikaram Late Mr M. P. Bello Iyoke Ikaram Mr P. L. Audu Iyotu Ikaram Late Mr Ekuiyi Iyotu Ikaram are ready to ackowledge their differeces ad accept each other s views, there will be solutio to the problem security i the atio. Refereces Vowel Harmoy Ph. D Thesis Departmet Liguistics ad Laguages, Adekule Ajasi Uiversity, Akugba- Akoko, Nigeria. Agoyi T. O Àbèsàbèsì Orthography: A proposal (i preparatio) Agoyi T.O ad Faboyede O (i preparatio) Short History IKaramu Agoyi T. O 2012 N ń Mo Gbọ Àbèsàbèsì I Uderstad Àbèsàbèsì I a booklet edited by Oyebade F. O ad Adebowale Y. GO R (ot cited) Ekuiyi, B (ot cited) Ita Ilu Ikaramu I I R (932)) Gazette: Natioal Populatio Cesus (1971) Mr Ikol Iyotu Ikaram Late Mr Jimoh Oluyori Agerekpe Iyotu Mrs Braimoh Agerekpe Iyotu Ikaram Late chief J A Ajigbo Ayeteju Ikaram Chief Bola Giwa Atiba Ayeteju Ikaramu Alaji Sule Ayeteju Ikaram Late Mr Otu Ayeteju Ikaram Late Mr Ajatta Ayeteju Ikaram Mr Ajayi Itabalogu Ikaram. Mrs ajayi Itabalogu AJSIH ISSN: Vol. 3 Iss.2 March