Tradition in Transition: A Historical and Cultural Analysis of Progression and Retrogression in Abraka Oruarivie Kingdom

Tradition in Transition: A Historical and Cultural Analysis of Progression and Retrogression in Abraka Oruarivie Kingdom

Lilian O. Itoje-Akpokiniovo

Faculty of the Social Sciences Delta State University, Abraka Delta State Nigeria

DOI: https://dx.doi.org/10.47772/IJRISS.2025.907000294

Received: 02 July 2025; Accepted: 11 July 2025; Published: 14 August 2025

ABSTRACT

In this study, the focus is on tradition and how its heritage in the Abraka Oruarivie Kingdom has progressed and at times regressed over time. It investigates how indigenous customs transitioned from within the society, as well as colonialism, Christianity, globalization and modernization. Utilizing qualitative methodology which combines historical research, fieldwork and oral interviews to describe the former traditions and show what tradition means in the present. The study used both archival documents and academic writings to see the overall trend of cultural evolution and also do participant observation and in-depth interviews with members of different generations to find out their concrete experiences with the process. While pressure and changes in generations have greatly eroded its traditional culture, the kingdom still shows cultural strength as people adapt and work to preserve their traditions. Key to cultural identity is traditional events and efforts to save the language and involvement of young people. The study points out that it is often challenging to keep traditional ways while embracing innovation, but community involvement helps a lot in managing this challenge. It points out that including traditional knowledge in present-day society helps preserve culture. By studying the Abraka Oruarivie Kingdom’s history, the research helps with wider conversations on preserving African cultures in fast-changing societies and provides useful advice for policy makers, as well as local and cultural leaders.

Keywords: Cultural Analysis, Historical, Progression, Retrogression Traditions.

INTRODUCTION

Culture and tradition provide every society with a main source of collective identity and a wealth of customs, traditions and experiences from its past. When it comes to African societies, traditional institutions and cultural practices help shape the community’s structure and also serve as the main support for managing power relations, resolving conflicts and promoting morality (Ekeh, 1975). Abraka Oruarivie Kingdom found in Delta State’s Ethiope East Local Government Area is a good case of a traditional African culture that has grown and developed over time. The kingdom is said to be the oldest political and cultural entity among Urhobo people and it has changed in many ways, some for good and some for bad. For this reason, the study examines how the Abraka Oruarivie Kingdom’s traditions and culture have developed as a result of different periods of growth and decline in its journey.

The kingdom’s history comes from the migration legends and tales passed down by the Urhobo people. Old analysed traditions and written documents suggest the kingdom has been around for many centuries and was formed when people migrated from the Benin Empire, where a number of Southern Nigerian people find their roots (Otite, 2003). Just like other African societies, the kingdom created unique leadership, community life and practices to strengthen unity among people. The traditional group is led by the Ovie, who looks after the customs and serves as the religious leader among the community. Leaders of the community refer to a council that includes elders, various age grades and titleholders to assist with management of lands, festivals and conflict resolution (Onigu, 1990).

Even so, over the past century, the traditions in Abraka have changed. Some aspects of the community have progressed, meaning they now fit with current values as cultural practices. Other parts have not progressed, as major cultural institutions are disappearing instead. The major changes we saw were caused in large part by colonialism. Under British rule, a few traditional rulers were recognized and allowed power and their decisions were frequently challenged by new social and political rules introduced by colonists (Mamdani, 1996). The rule of the Western style of governance imposed by the colonial administration on Abraka Oruarivie Kingdom reduced the Ovie and his council’s control in the area as the Abraka community has two kingdom – Oruarivie and Umiaghwa Kingdom so the community’s form of rule and value systems shifted.

Changes have continued to happen during the post-colonial era. Christianity and education in schools presented new ideas to people which often conflicted with what they already believed. Young people now often view many traditional rituals, festivals and long-held beliefs as archaic which has made them lose their meaning (Okpewho, 1992). Many traditional institutions have tried to modernize their practices by adding new technologies and terms, thus making sure they stand firm and move forward together. Integrating media and official paperwork into cultural rituals helps maintain tradition in a positive way, especially when some key aspects of the practice are changing or have changed.

In addition, globalization and people moving away from home settlements have weakened the kingdom’s cultural identity for many indigenous people. Therefore, fewer and fewer youth today know about historical events, common rituals and their ancestors through family lines. Still, the Abraka, Oruarivie traditional council and cultural associations are striving to collect and preserve endangered traditions. The yearly Oruarivie Day gathering which brings in people from across the kingdom, is a way to strike a balance between tradition and modernity. The focus of this study is on the historical changes and transformation of the Oruarivie-Abraka Kingdom in terms of how its traditions have progressed, become weaker or changed throughout time. The discussion about both changing and maintaining traditions within the kingdom takes part in wider talks about preserving culture, identity and the strength of ancient customs against modern times.

METHODOLOGY

To examine the movement of tradition in the Oruarivie-Abraka Kingdom, a qualitative method that used historical and ethnographic methods was applied so the study could cover how the culture evolved and regressed. Taking into account cultural heritage, indigenous knowledge and real-life experiences, it is best to use qualitative methods because they help explore meanings and practices that are not easily counted. Historical inquiry was used in the research to see where and how the kingdom’s traditions began and how they developed. It included searching through colonial records, missionary paperwork, archives held by the local government and studies already done on the Urhobo and Oruarivie-Abraka in particular. They helped put together the context that led to changes in culture at that period. Researchers carried out ethnographic work in the community to watch cultural practices and figure out how the community’s culture is handled daily. Participant observation gave the researcher a chance to experience customs, festivals and social customs that show the importance of the kingdom’s heritage.

Source: Ofomola et al. (2018) Abraka Oruarivie Kingdom Map

History and the Political Structure of the Oruarivie-Abraka Kingdom

The Oruarivie-Abraka Kingdom which is in the Ethiope East Local Government Area of Delta State, Nigeria, has greatly shaped the history and culture of the Urhobo people. Because it was one of the first Urhobo settlements, Oruarivie-Abraka has a wide range of folklore describing the history and settlements of the group. The roots of the kingdom and its political system are crucial to knowing how their traditional organizations developed and still help shape the country’s identity and administration. Through traditions passed through generations, it is believed that the Oruarivie-Abraka people originated from those who migrated from Benin Kingdom, a former huge empire now known as Edo State. It is said that people began moving to other places centuries ago when there were issues and battles for power in Benin. Similar to many Urhobo groups, the ancient Oruarivie-Abraka residents looked for new homes and places where they could freely do their traditional activities (Otite, 2003). With the guidance of a leading man, the early settlers founded what we now refer to as Oruarivie which means “the main leader of the Urhobo people in Abraka.” The very name says that Biriji is an important and leadership-based clan. The Oruarivie-Abraka Kingdom is structured with the Ovie as the traditional ruler who acts as the spiritual and administrative head of the people. The Ovie is thought to represent last ancestors and both holds political and ritual duties. Choosing an Ovie is a long process that uses tradition and customs, where approved candidates are endorsed by Kingmakers—a group representing several families and regions in the kingdom (Onigu, 1990).

In the past, the Ovie was involved in tasks beyond cultural rituals. It was the Ovie’s job to resolve all disputes, safeguard communal lands and property and watch over the religious and community festivals. The council of elders and chiefs known as the Otota supported the king and came from various family lineages and different age groups in the community. The chief was in charge of certain social and administrative roles such as keeping law and order, managing arguments and disputes and running religious ceremonies. This type of political system was based on each chief allowing others to take part and agreeing on decisions (Ekeh, 2004).

There was also an important part of the systems focused on age grading. When growing up, young people took on multiple tasks for their communities and eventually gained recognition among the leaders. Through these age-groups, individuals could be controlled by leaders, act in battles, help with work duties and learn about the culture. They were also used to guide young men into being good citizens, fighting men and qualified leaders (Alagoa, 1972). In addition, women where leaders in associations called the Iyede and Ekpan which organized trading, kept people’s behaviour in check and took care of religious duties. Over the years, cultural symbols and rituals have helped to legitimize the Oruarivie-Abraka monarchy. A variety of elaborate rites are done for a coronation of an Ovie such as seeking blessings from ancestors, saying prayers for the land and gaining community support. The Ukodo, Urhiere and beads found in the royal regalia show that a king is chosen by the ancestors and holds great authority.

Existing in a sophisticated state, the Oruarivie-Abraka Kingdom was still greatly influenced by issues caused by colonial settlers. The way the British colonial administration managed colonial rule changed the traditional way power was divided. At times, colonial leaders gave individuals only limited authority as “warrant chiefs,” so that not all of their decisions were recognized by their peoples. Therefore, traditional authority weakened and people faced problems within their societies, as colonial rulers put their loyalty to Britain above respect for traditional customs (Mamdani, 1996). Because of this policy, kingship succession was unclear in Oruarivie-Abraka and it promoted disrespect for their spiritual traditions.

However, while the traditional government of the kingdom has stayed intact after colonial rule, it has faced various obstacles. The Ovie of Oruarivie-Abraka and other traditional rulers official recognized by Delta State government and they are allocated money and given limited duties in helping the community and settling disputes. Nevertheless, modern governance with local government councils taking official power means that many of the palace’s traditional duties are now handled by them instead of the Ovie.

Still, the kingdom relies on its traditional model to support its culture and bring about unity among its people. Lately, the traditional council has made a comeback and youths and members of the diaspora are now involved more often in royal celebrations. Records and writings have also been created at the Oruarivie-Abraka palace to help document the identification and history of its ruling members. Such changes show how traditions have shifted for modern governance, though their important values and customs are still present. The history and political form of the Oruarivie-Abraka Kingdom clearly demonstrate an African society based on its ancestors and changes over time. The kingdom stands out by both its migration story and its firm grip on age-grade and monarchical traditions. Although challenges from colonialism and modernity have caused problems, the ongoing existence of the Ovie and the traditional council indicates that keeping the culture and politics alive is important.

Traditions and Cultural Heritage within the Oruarivie-Abraka Kingdom

The kingdom’s culture is created from centuries of collecting knowledge, beliefs, art and rituals. Besides being a political government, Oruarivie-Abraka is responsible for and guides traditional Urhobo practices. Because of tradition transmission through talks, ceremonial gatherings and ritual objects, these become the starting point for identity, structure and religious belief in the kingdom. The Oruarivie-Abraka people’s traditions include religion, festivals, the language they use, the clothes they wear and arts, showing their relationship with nature and the ancestors. The local faith of Oruarivie-Abraka mostly focuses on paying respect to the ancestors and worshiping specific nature gods. Many people in this culture believe in a Supreme Being they call Oghene, who made everything and stays aside from regular affairs. In this case, people communicate with the spiritual part of things by venerating their ancestors and asking for help from deities who handle subjects like fertility, justice, rain and safety. The shrines for these deities are usually in sacred groves or in family compounds and rituals mixed with libations, animal sacrifices and chants are done to receive blessings or avoid any bad luck (Okpako, 2010).

Worshipping ancestors helps to maintain both family ties and strong community bonds. Every family’s ancestral shrine serves as a place to venerate the departed during special events like births, unions in marriage and deaths. By doing these practices, people are reminded of their ancestors and what is expected of them in society. Most people in these cultures believe that their ancestors watch over the living and have the power to change events in the world which helps bind the society together. Key expressions of the kingdom’s culture are seen in the customary festivals. These events are meant to mark important changes in the farming season, celebrate the gods or celebrate what a group has accomplished. The festival of Edjenu is celebrated by the Egyptians each year and involves many performers in fancy costumes, plus music, dancing and group feasts. Many believe that masquerades are the spirits of their ancestors and these are presented in sacred clothing by initiated men. Instead of fun, these performances matter because they strengthen their values and help defend the kingdom from potential evil (Ekeh, 2004).

Ikenike initiation ceremony plays an important role in helping young men reach manhood. They are taught about what is expected of them as members of the community, how they should treat each other in sexual matters, settling arguments with one another and the story of how the kingdom formed. As a result of this process, youth are included in age-grade units and expected to help with public work, security and leadership learning. This tradition shows how cultural activities and values are combined to maintain social order.

Language has a significant role in the cultural background of Oruarivie-Abraka. Abraka, one of the Urhobo language groups, is the keeper of traditions, folk stories and historical details. People use proverbs, folktales and praise songs every day and in ceremonies to spread knowledge, entertain others and save memories. More and more use of English in formal classes and public discussions has started to endanger the existence of the native language, particularly among the young people (Otite, 2003).

The way they dress and apply ornaments helps highlight the cultural background of Oruarivie-Abraka. On important occasions, men usually put on wrappers and white shirts or lovely shirts and women adorn themselves with variously coloured wrappers, tops and beaded items. Especially, coral beads are seen to show royalty, wealth and a sense of family tradition. During public occasions such as meetings, Ovies and chiefs usually put their wooden necklaces on to illustrate their spiritual function. Certain hairstyles, body markings and early tattooing indicate culture, yet after religious and colonial contact, they declined in popularity. Traditional art in the kingdom exists in the forms of wood carvings, pottery and music. In particular, drumming leads many forms of communication and cultural activities. Drill sounds can let everyone know about an arriving Ovie, the launch of a celebration or the request to meet. Talking drums and flutes are used by Nigerians to tell stories, offer musical support to dancers and praise both deities and ancestors (Okpewho, 1992).

While some cultural practices are strong, influences like Christianity, a Western way of life, moving to cities and globalization have caused various traditional values to diminish. A lot of teens and children are not familiar with the value of old ceremonies and tend to enjoy the contemporary way of living. The original spiritual meaning of some rituals has been lessened as Christians have changed or dropped them. Yet, inside the kingdom people are actively conserving and refreshing their cultural background. Now, both traditional councils and community-based groups motivate culture festivals, record traditions and inspire communities to speak their native languages at schools and through media. The cultural heritage and traditional ways in the Oruarivie-Abraka Kingdom help define what the people believe and value. Even as centuries have gone by, some features of this heritage have stayed intact, but others are being threatened by extinction It is still difficult to meet the needs of the modern world and ensure that traditional customs which define the community identity and memories, are not abandoned.

Agents of Cultural Transformation in the Oruarivie-Abraka Kingdom: Colonialism, Christianity and Education

During the last one hundred years, the Oruarivie-Abraka Kingdom’s culture has been deeply affected by colonialism, Christianity and Western education. All of them, although different, frequently operated side by side to influence native beliefs, the way families and groups were organized and community customs. At the same time, these agents provided education, new types of leadership and healthcare, but they often went against native religion, ended old traditions and contributed to younger generations’ separation from their heritage.

Colonialism brought about the beginning of major transformation in the Oruarivie-Abraka Kingdom. As power shifted to the British in Southern Nigeria around the early 20th century, officials started using indirect rule which had a major effect on how the kingdom was governed before. By choosing chiefs who lacked credibility, the colonial government reduced the power of the Ovie and elders who had always ruled by customs and religion (Mamdani, 1996). When colonial officials wanted good administration and high tax collection, the traditional consensus-based way of ruling shed importance and was replaced by a hierarchical system based on outside influences. It resulted in the decline of native people’s organizations and weakened the position of traditional chiefs and cultural habits.

Colonial rule also introduced new legal and economic systems from other countries which put local knowledge and faiths aside. The traditional way of family and community leaders handling land was changed in the colonial era, sometimes taking away land rights from the local communities. Additionally, young men left their communities to work in the colonies because cash crops and growing taxes from the government changed the main priorities of families. The changes introduced by the war stopped families and communities from continuing their cultural traditions.

The rise and growth of Christianity at the beginning of the 20th century became an important factor in changing American culture. Colonial administrators and Christian missionaries started a program to help the native people become “civilized” and accept Christianity. In the course of these events, religious practices from the past were given the labels of pagan, demonic or superstitious. It became common for sacred places to be overgrown, ancestral shrines to be broken down and sacred objects to be burned in public to indicate conversion (Okpako, 2010). New religious beliefs and morals found in Christianity were different from the beliefs and values already held by Indigenous peoples. The Christians believed that the Urhobo faith in several deities and honoring ancestors was not in line with Christianity.

Faith-based communities helped change and shape the activities of people in communities. Traditional festivals and rites meant a lot to communities and their faith, but these were pushed aside so that traditional Christianity holidays of Christmas and Easter could be celebrated. Choosing Christian marriage and burial rites caused the gradual drop in indigenous wedding traditions and funeral customs. Despite the youth and converts thinking this cultural shift made them modern, it led to generational and ideological divisions in society.

Western education which came to the area through missionary and colonial schools, brought good and bad in changing the Oruarivie-Abraka heritage. On the bright side, education gave individuals new routes to success in social areas, financially and politically. People from the royal family later contributed significantly to progress in the region and nation. Alternatively, Western schools also separated students from their native backgrounds. Most of the time, lesson plans were influenced by European traditions, cultures and languages but often skipped important aspects of local history and culture (Ngũgĩ wa Thiong’o, 1986). When young people went to schools more often and socialized less, it slowed down the sharing of history, folktales and traditions in groups.

English was always given special importance in classrooms, so Urhobo was no longer highlighted as much among the young people from the area. Once people lost their languages, oral literature and traditional songs which passed on cultural values, were also lost. Because gaining an education was now important for success, activities such as drumming, storytelling, herbal medicine and making artisan goods were either looked down upon or no longer practiced. The kingdom’s culture has shifted strongly under the influence of colonialism, Christianity and Western education. They improved society with technology, linked it worldwide and boosted institutions, though they also undermined traditional local beliefs, authority and cultural habits. Now, it is a challenge to bring these modern aspects and traditional values together to make sure people keep their culture and sense of identity as things change.

Modernization in Tradition: Oruarivie-Abraka’s Cultures Continue to Exist

Though the Oruarivie-Abraka Kingdom faced many hardships due to colonialism, Christianity and Western education, it has continued to care for its traditions. When cultures face outside challenges, they use more than resistance but also adapt and change the original meaning of their customs. Oruarivie-Abraka’s inhabitants have shown this lively culture by keeping their traditions and way of life, even as they add different modern things. How traditions can be reimagined shows the development of cultures over time. Indigenous rituals are relatively rare now, yet the festivals have been made more accessible for everyone. These festivals, Edjenu and Owhoru, no longer feature the same rituals, yet people still gather to strengthen unity, demonstrate their tradition and get involved. At these events, people attend church services, listen to live entertainment and hear speeches about politics, showing both traditional and modern ideas (Ekeh, 2004). As a result of mixing traditional styles and modern elements, traditions are still alive today.

Oruarivie-Abraka’s rule by kings has also adapted to modern ways of governing. At first, kings gained authority by doing certain religious rituals and coming from royal families, but royalty today is governed by a system that matches democratic and constitutional rules. Today’s Ovie is in charge of customs and serves as the link between the community and different levels of government and non-government organizations. By making these changes, the monarchy has shielded its significance and now plays a bigger role in today’s politics and growth discussion (Otite, 2003).

In language and communication, adaptation is also quite clear. Even though English and Pidgin English are impacting the Urhobo language with the young generation, a lot is being done to encourage its use. Programs on the radio, local newspaper articles and training in schools are now helping to teach the Abraka dialect to younger people. Traditional forms of speaking such as storytelling, using proverbs and joyful songs are now being digitized and saved, so that more people can learn about their culture (Okpewho, 1992). What was once only for ceremonies is now seen in everyday fashion at weddings, during cultural days and at other social celebrations. Using traditional fabrics and symbols from Urhobo culture in their work, local designers express a new interest in cultural styles. The new fashion trend made the youth interested in their cultural heritage and traditional outfits, leading them to see these fashions as a symbol of who they are.

To add, traditional practices that include respect for elders, caring for others and being morally good are being promoted through various community awareness activities, cultural clubs and mentoring of younger generations. Even though the outward actions of tradition are less common, its moral core keeps guiding people’s conduct. The Oruarivie-Abraka Kingdom demonstrates how traditions can improve gradually through changes rather than being kept the same or thrown away. How the community carefully uses new trends while guarding its main traditions shows how strong its culture is. With this method, traditions are kept alive and continue to change instead of being just a thing of the past.

Disappearance of traditions and the struggle for survival in the Oruarivie-Abraka Kingdom

Modern times introduce a confusing challenge to the Oruarivie-Abraka Kingdom: trying to conserve its identity while facing the progressive disappearance of its culture. Cultural erosion is caused by the decrease in traditional practices, beliefs, languages and social institutions as a result of new trends and pressures from outside influences. It is easily observed here by the drop in indigenous religion, weakening of traditional institutions, little interest in cultural traditions and decrease in sharing heritage across generations.

Cultural erosion in the kingdom happens mainly because indigenous religion is gradually being replaced by Christianity and Western secularism. There has been a major reduction in the old Urhobo practice which highlighted ancestor worship, spirits from nature and joint rituals. Religious sites that were once the center of faith have been left or destroyed, mainly because people from evangelical Christian groups view them as following pagan traditions (Okpako, 2010). As a result of this loss, not only do religious customs disappear, but also the guidelines for morality, justice and unity among people are disrupted.

The Ovie-in-council and age-grade systems are now less common than in the past. Previously, these systems helped decide what the community would do, solve conflicts and manage its politics. The impact of government policies and political parties has made church leaders less important. There are situations where political actors decide on who will rule rather than following the traditional methods used which weakens the rulers’ authority in the people’s eyes (Mamdani, 1996). Consequently, less of the public participates in traditional governance which leads to the disappearance of traditional ways of managing and the destruction of these systems.

Urhobo being spoken less than English and Nigerian Pidgin is another sign that their culture is going backwards. Language is what carries culture from one generation to another. Here in this area, it is becoming more difficult for younger people to communicate in their native tongue. Because English is given importance in education and the media and indigenous languages are seen by many as old-fashioned or undeveloped, local languages have lost importance (Ngũgĩ wa Thiong’o, 1986). When people no longer use language as much, they also stop sharing stories, folklore and proverbs by mouth, as these traditions used to save the kingdom’s knowledge and wisdom.

It is just as concerning that traditional ceremonies and rites of passage are slowly dying out. The ceremonies that used to celebrate important times in a person’s life such as naming, puberty rites, marriage and funerals, are now mostly gone or have changed a lot. For instance, in the past, there were elaborate customs and rituals during unique traditional marriages, but now, most people just do regular church weddings, with few traditional customs included. These rites played both symbolic and practical roles, since they were meant to help people form communal values and become better individuals.

Young people are shifting their behaviour which shows the breakdown of cultural norms. More and more, people value individual rights over group responsibilities, focus on collecting wealth rather than being honest and start to overlook traditional customs. As people interact with worldwide media, relocate to cities and want to live like Westerners, they tend to step away from their community and traditional values (Otite, 2003). Today, elder people are often dismissed as unimportant which cuts off the bond between the past and modern times.

Despite some attempts to save the heritage, these plans usually face obstacles like limited financial support, few youths taking part and competing interests with what is modern. There are difficulties bringing back language and festivals because there is little precise information and the younger generation is not always willing to join in. The kingdom’s backward development in culture is a big danger to its character and survival. Losing its traditions, institutions, language and values reveals that a community is likely to forget its cultural heritage. To stop this trend developing, education programs need to be set up, traditional values need to be cared for and spaces where – cultures can interact and get along should be created. Cultural resilience is possible when people work to maintain and restore their indigenous pride.

Contemporary efforts to reawaken and preserve culture in the Oruarivie-Abraka Kingdom

Because of increasing cultural changes and the effects of modern growth, there has been a noticeable rise in efforts within the Oruarivie-Abraka Kingdom to help preserve their culture. Being aware of the threats coming from globalization, changes in religions and generational gaps, people in leadership, educational institutions, community groups and youth organizations have started to take actions that aim to bring back the knowledge of the ancestors, restore joy in their culture and save the traditions of their people. Regardless of their differences such efforts demonstrate a united resolve to preserve the kingdom’s culture and history in the future.

Efforts to revive culture focus mainly on rescuing traditional festivals and giving them new importance. With extra dedication and more people getting involved, Edjenu and Ovwuvwe are now celebrated again. Currently, these celebrations are used for both cultural and religious purposes and also for exhibiting music, dancing, clothing and traditional food. Adding cultural competitions, lectures and exhibitions to festivals, organizers make sure youth discover their roots and history and also enjoy taking part in activities that boost their pride in belonging to a people (Ekeh, 2004). There are often special campaigns to show how important culture is for understanding someone’s identity and bringing people together.

The Ovie and traditional council now play an important role in the preservation of modern culture. Nowadays, modern monarchs in the area such as the reigning Ovie of Oruarivie-Abraka, make efforts to incorporate culture in daily governance and local development schemes. Traditional rulers now work with schools and cultural agencies to make sure local traditions are recorded, new cultural centers are created and include them in public events. Sometimes, the traditional palace has become the site for activities related to heritage, for example, storytelling, music concerts and the display of old artifacts (Otite, 2003).

Another main concern in today’s cultural preservation efforts is language revitalization. Slowly losing Urhobo language skills, the youth population has inspired organizations and institutions to promote forms of literacy using the language. Radio networks in Urhoboland now have programs in Urhobo, with news, talks about culture and folk tales on air. Additionally, classes for children and community workshops have been organised to show them the main concepts of speaking, reading and writing in their indigenous language. Nowadays, digital applications and online services are being used to provide Urhobo language classes, dictionaries, as well as materials about Urhobo culture (Okpewho, 1992).

Cultural heritage of the Oruarivie-Abraka Kingdom is preserved and encouraged in large part due to the support of academia. People from the Delta State University, Abraka, as well as other places have studied Urhobo customs, tales passed orally and history in great detail. Because of these studies, many books, articles and videos have been published to explain different parts of the kingdom’s heritage. In addition, a number of these educational materials are now used in local schools to teach students about their traditional culture in classrooms (Igboanusi & Peter, 2005).

Participation of the youth is increasingly observed in the revival of culture. Because they understand its importance, young people have formed clubs, set up groups for performing arts and launched digital sites to promote Oruarivie-Abraka heritage. On different social media platforms, Urhobo youths are creating traditional types of media in their native language which helps their peers relate to it. Such energy has made sure that traditions are experienced and updated alongside modern life. To sum up, the Oruarivie-Abraka Kingdom is taking steps in different areas to recover and maintain its cultural heritage. The community is getting stronger by celebrating its culture, learning the language, studying it and having youth bring in new ideas. Although issues, for example, with money, city populations and control from abroad exist, the cultural revival keeps providing hope for a new era that connects the traditional culture with what is needed today.

Challenges and Prospects to Maintain Tradition in the Present: The Case Study of the Oruarivie-Abraka Kingdom

As the community goes through the modern era, it is finding it harder to keep its traditional culture despite the quick advancements in society, economy and technology. Even though the community is deep in customs, stories and traditions, these are now threatened. These issues have many dimensions, for instance, globalization, urban migration, problems between different generations and not giving importance to cultural heritage in institutions. Nevertheless, the obstacles give opportunities to restore cultural traditions, mainly by means of invention, education and youth participation.

Globalization has greatly contributed to the shrinking of the indigenous knowledge system in the Oruarivie-Abraka Kingdom. Youth today may overlook their culture’s traditional practices since they are influenced by foreign entertainment, Western schools and modern technology. People are increasingly embracing global trends instead of their own cultural activities. In Nwauwa’s view, globalization is likely to result in people sharing the same culture which can decrease the number and quality of local cultures. This leads to young people being less aware of their culture, traditions and language.

One more big problem is the movement of people from rural to urban areas. Some of the country’s youth move to the cities to find jobs, a better place to live and opportunities to learn. Being distant from the community both physically and mentally creates less contact with traditional customs and slowly weakens how culture is introduced to people. Since there tends to be no replacement for departing elders, the traditions and rituals of indigenous cultures often fade (Mabogunje, 2000).

However, when institutions do not promote culture, it obstructs efforts to preserve the culture. Even though traditional rulers and cultures are officially included in Nigeria’s constitution, the government provides only little aid to culture development in local communities. Money for running festivals, maintaining sites of historical significance and supporting indigenous languages is very little or completely missing. Oruarivie-Abraka’s cultural activities are more often started by people in the community than they are by established systems. According to Otite (2003), not involving traditional institutions in Africa when planning national development has made it tough for communities to save their cultural heritage.

In spite of these issues, there are signs that tradition might be preserved in the Oruarivie-Abraka Kingdom. A great opportunity exists with the help of digital technology in teaching and preserving our culture. Making oral histories, folktales, proverbs and traditional songs digital helps protect these traditions for future society. YouTube videos, mobile apps and social media can help you learn the Urhobo language and customs in an exciting way. It helps conserve traditions and also interests and attracts younger people in the community to learn about culture (Okpewho, 1992).

There is also hope in the increasing number of young people who become interested in their culture and heritages. Now that many realize the usefulness of indigenous knowledge in helping with current topics such as nature preservation, improvements for people and settling conflicts, there is more value placed on tradition. The young people in Oruarivie-Abraka are starting to arrange cultural activities, create clubs for language learning and join in with traditional festivals. If supported, this trend can urge the youth to save and protect their cultural roots.

In addition, when traditional institutions and academic groups team up, research, the development of school curricula and local cultural programs can all be improved. One way to spread cultural literacy is for Delta State University, Abraka to display local history and traditions in their academic courses and seminars open to the public.

Yet, the Oruarivie-Abraka Kingdom has not given up on its traditions, as there are still positive signs for the future. With the help of technology, more youth involvement and closer cooperation among institutions, the kingdom can maintain its culture and change its traditions to fit current times. To make sure the values, knowledge and practices of our past remain alive in the future, individuals, groups and authorities must act, talk across generations and implement relevant policies.

Abraka Oruarivie and Other Transitional West African Kingdoms: A Comparative Study

The Abraka Oruarivie Kingdom’s historical and cultural changes are not unique incidents; rather, they are indicative of larger patterns in several traditional polities in Nigeria and West Africa. Many of the region’s indigenous kingdoms struggle to maintain cultural continuity while adjusting to social, political, and economic change. The Abraka experience is further placed within a continental framework by a quick comparative analysis of comparable transitions in other traditional kingdoms, which reveals common patterns of advancement and regression.

The Benin Kingdom in Nigeria is a prime example of a traditional organisation that has adapted to contemporary circumstances while maintaining its ceremonial and symbolic authority. Due to Nigeria’s federal structure’s constitutional restrictions, the Oba of Benin’s influence in political administration has decreased, despite his continued importance in cultural and ceremonial life (Osaghae, 2006). Similar to Abraka, Benin has struggled to balance its highly valued traditions with urbanisation, democratic governance, and changing expectations among young people. Tensions between tradition and state authority are frequently highlighted by chieftaincy disputes and land ownership conflicts (Aghayere, 2015).

In a similar vein, traditional governance has changed in the Yoruba Kingdoms, especially in Ile-Ife and Oyo. Although they still have a big cultural impact, the Ooni of Ife and the Alaafin of Oyo now play more ceremonial roles. Traditional leaders are forced to demonstrate their relevance through sociocultural advocacy and community development roles as modern institutions gain traction (Adebanwi, 2014). These modifications reflect Abraka’s attempts to strike a balance between respecting traditional customs and interacting with modern governance dynamics.

A more cohesive example of tradition and modernity outside of Nigeria is the Asante Kingdom in Ghana. The Asantehene, who blends developmental leadership with cultural stewardship, is still a highly esteemed figure. The Asante system has effectively incorporated its chieftaincy institution into Ghana’s constitutional framework, in contrast to certain Nigerian examples, enabling a degree of cooperation between traditional authority and democratic systems (Odotei & Awedoba, 2006). Abraka can learn from this model how institutional innovation can help traditional leadership stay relevant.

Similar difficulties to Abraka’s are encountered in the Nupe Kingdom in North Central Nigeria. The Etsu Nupe face challenges from contemporary religious influences, governmental policies, and internal fragmentation while preserving their cultural significance (Yusuf, 2012). These similarities highlight the larger African predicament of maintaining traditional systems in the face of shifting sociopolitical environments.  The changes in Abraka Oruarivie Kingdom fit into a common regional narrative. Examining these comparative examples helps us better understand how, depending on the decisions made by communities and custodians, tradition can either develop in a positive way or become a cause of political and cultural stagnation.

Study Limitations

This study has limitations even though it provides insightful information about the historical and cultural dynamics of tradition, advancement, and regression in the Abraka Oruarivie Kingdom. These restrictions set significant parameters for how the research should be interpreted, without lessening the findings’ applicability.

1. Restricted Fieldwork Scope: Geographically, the fieldwork for this study was limited to particular regions of the Abraka Oruarivie Kingdom. The results might not accurately reflect the range of viewpoints and experiences found throughout the kingdom due to the intricate internal division of the kingdom and the differences in customs among various communities. Long-term immersion in each sub-community was limited by time and resource constraints, which might have had an impact on the breadth of contextual understanding.
2. Dependency on Oral Histories: Elders, chiefs, and traditional custodians’ interviews and oral histories provided a sizable amount of the data. Oral histories are crucial to African historiography, but they are prone to subjectivity, exaggeration, and selective memory. Particularly when narrating controversial events like succession disputes or historical reforms, some narratives may exhibit personal or familial biases. Therefore, the accuracy or balance of the historical reconstruction may be impacted by the possibility of memory errors or wilful omissions.
3. Difficulties with Archival Access:. There were a number of difficulties in obtaining written archival records that were pertinent to Abraka’s early sociopolitical structures. Due to bureaucratic constraints, local archives are either scarce, badly maintained, or unavailable. Some historical accounts could not be cross-checked with documentary evidence because of the dearth of thorough written records. As a result, the study relied more on recent secondary sources and oral traditions, which could have limited its historical rigour.
4. Researcher Positionality and Interpretive Bias: Despite the study’s objective goal of objectivity, the way the data was framed and analysed may have been impacted by the researcher’s interpretive lens, which was formed by their academic background, cultural background, and interactions with local informants. It’s also possible that interactions with gatekeepers and community elites influenced which narratives were given more weight or left out, which could have skewed representation.
5. Changing Character of Tradition: Capturing tradition’s “state” at a specific moment in time is a limitation because it is dynamic and continuously negotiated. Since some facets of cultural practice are dynamic and could change dramatically in the near future, some of the study’s findings are time-bound and may become out of date over time.

A roadmap for upcoming studies and community-based initiatives

The study’s conclusions offer a fundamental comprehension of the sociocultural changes taking place in the Abraka Oruarivie Kingdom. However, more scholarly research and focused community-based action are required due to the intricate interactions between tradition, modernity, leadership, and identity in the kingdom. A thorough road map that can direct future work is provided below:

Prospective Research Paths

1. Ethnographic Research on the Views and Agency of Youth. Future studies should examine the ways in which younger Abraka generations interact with traditional structures, particularly as it relates to resistance, identity, and participation. Generational dynamics that are frequently missed in elder-centric narratives would be revealed by ethnographic techniques such as focus groups and participatory observations.
2. The Gender Aspects of Authority and Tradition Studies that specifically look at women’s roles in traditional governance and cultural continuity are needed. Examining the ways in which women both influence and are influenced by advancement and regression in conventional systems would provide a crucial gender perspective to the discussion.
3. Historical Comparisons Scholars can compare and contrast Abraka’s cultural adaptation, resistance to change, and institutional reform with those of other Urhobo or Niger Delta kingdoms. These studies could involve oral history projects from different kingdoms and have a regional focus.
4. Recording and Preserving Oral Traditions To preserve stories of former rulers, significant occasions, and customs, a methodical oral history documentation project ought to be started. To create easily accessible digital or printed archives, collaborations with academic institutions, regional historians, and cultural organisations would be necessary.

Interventions Based in the Community

1. Creation of a Forum for Community Cultural Dialogue. Establishing a regular forum for discussion of cultural issues, succession planning, and development priorities among women, youth, traditional rulers, and civic actors would promote inclusive discourse and consensus-building.
2. Traditional Governance through Civic Education. Local non-governmental organisations and educational institutions can work together to create civic education initiatives that educate the public about the historical functions of traditional institutions and the significance of updating them to reflect modern circumstances.
3. Fortifying Infrastructure for Local Archives and Cultural Heritage In order to preserve artefacts, oral histories, and photographs of the kingdom’s past, support should be raised to open a community heritage centre or museum in Abraka. This would support the growth of both tourism and education.
4. The Development of Participatory Cultural Policies. The creation of a cultural policy framework that explains roles, succession plans, and the extent of traditional authority in the contemporary era should involve traditional rulers, community development unions, and local government representatives.
5. Programs for Cultural Mentoring and Youth Leadership. Initiatives that use mentorship and apprenticeship programs to link young people with traditional elders would guarantee the transfer of knowledge across generations while simultaneously reshaping tradition to take into account changing social realities.

Conclusion and implications for Native Knowledge and Identity

Exploring the history of the Oruarivie-Abraka Kingdom displays changes in culture as its traditions change, are continued or are lost. Even as it follows their heritage, the kingdom has shifted under the influence of colonialism, the influence of Christianity and the growth of globalization. Even though these forces have destroyed certain aspects of the kingdom’s cultural heritage, efforts are being made to incorporate the past and present. At the same moment, the weakening of culture and the divide between generations leads to challenges for keeping indigenous knowledge safe from change.

The results of this analysis have major effects on indigenous knowledge and identity. It initially explains that traditions must be looked at as something alive and changing and people should be actively involved in making those changes. Indigenous wisdom can only continue if the community recognizes the past and welcomes advancements that are meaningful to them. Therefore, it illustrates the importance of seniors and young people supporting each other in sharing and saving their culture’s memory and values.

Next, we see that type of support from institutions helps preserve cultural heritage, no matter if the institution is ancient or present-day. There should be a strong cooperation between traditional rulers, cultural institutions and academic institutions to help continue, support and increase knowledge of indigenous practices. Policies from the government that back cultural projects strengthen these efforts, making it simpler for aboriginal identity to become part of national growth.

The analysis underlines that language carries important knowledge and cultural information for indigenous people. A reduction in the use of the Urhobo language puts at risk both the ability to communicate and the tradition of transmitting worldview, ethics and memories to each generation. So, supporting the use of languages plays a key role in maintaining any culture, making use of both age-old traditions and modern tools.

Supporting indigenous knowledge strengthens the group’s belief in their roots and helps them live as one unit. Today, with worldwide cultural merging, being indigenous gives people belonging, tradition and pride. It gives people and groups the abilities to move through change while remembering their culture and traditions. For this reason, indigenous knowledge is valued for its culture, its resilience and its ability to strengthen people. Overall, the Oruarivie-Abraka Kingdom’s history of tradition helps explain both the struggles and the various ways people can safeguard their culture. Having an active, open-minded and creative attitude toward indigenous knowledge will allow the kingdom’s heritage to live on as an important part of its people’s identity.

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