They are also found in large numbers in the Federal Capital Territory, Abuja and Nasarawa in Toto LGA.
[9] Since the advent of colonialism, many Ebiras have moved southwards in search of arable farming spaces and due to working as migrant farmers.
Historically, these Ebiras communities were autonomous units without a central king or recognized royal families but were managed by leaders of lineages in a type of gerontocracy.
They occupied the present-day Ajaokuta, Adavi, Okene, Okengwe, Okehi, Eika, Ihiara, and Osisi among Others.
[16] During the conquest of Hausaland by the armies of the religious and political leader Uthman Dan Fodio, the Ebiras came under a state of conflict with Fulani warlords to the north and west.
[17] Between 1865 and 1880, they battled, under the leadership of a warlord, Achigidi Okino, with jihadists called Ajinomoh who were from Bida and Ilorin.
British interest in Ebiraland started with the location of a Royal Niger Company post in Lokoja.
[citation needed] To manage the various autonomous villages, a central figure was appointed by the British to represent Ebiras.
[citation needed] Omadivi was a clan head who had earlier fought against the jihadists but supported trade with the British.
[21] It was during his reign that the British colonists introduced indirect rule, a significant political development that increased the authority of Attah.
The first primary school in the community was located in his palace and many of his children were educated and some ended up holding prominent positions in the regional and federal governments.
Before the introduction of Christianity[23][24] and Islam, Ebira people practiced a form of African traditional religion with a central focus on a god called Ohomorihi, the rainmaker who lives in the sky.
[25] Rites are performed to appease the god whose attributes include punishing evildoers and rewarding good people.
The affairs of the community were managed by a group of elder male members each representing related lineages.
Behaviors such as polygamy and a close relationship with a related lineage are fading and the Attah or Ohinoyi is no longer the dominant political authority within the land.
Another new tradition embraced by the Ohinoyi was handing out chieftaincy titles to individuals named to be “Taru” or “Ohi” as is common in many other Nigerian cultures.
The masquerades performing in the festival are believed to have access to the spirit world where dead relatives abide noting the behaviors of the living.