King Chenge Kyaagba (Adom) Akpeye, known reverently as Ajankwe, meaning The Light and Thunder of Mbaduku, was a prominent Tiv monarch who ruled over the Mbaduku people in present-day Benue State, Nigeria. He was celebrated for his wisdom, fair judicial leadership, educational initiatives, and strategic role in interfacing with colonial authorities. His reign coincided with the formal consolidation of British rule in Southern Tiv land.

Early Life and Succession

Born around 1866, Chenge was the eldest son of Kyaagba (Adom) Akpeye, who served as the Tyoor (guardian) of Mbagor in Mbaduku and was later appointed as Tor (King) of Mbaduku by British colonial officials in 1921–1922. In 1922, Kyaagba was named the Ter (Patriarch) of the Southern Tiv district.

Chenge succeeded his father as Tor (King) of Mbaduku and became a central figure in uniting his people under a centralized kingship model, which was rare among the traditionally segmentary Tiv society. Rather than impose unfamiliar systems, he upheld traditional governance through the Orya and Ityor institutions, fostering unity through harmonized kinship leadership. For the thirty-four years he was king of Mbaduku, he united his people into one indivisible community. His famous saying was that if you lay a trap for one Duku son or daughter, all of Mbaduku will fall into that trap; meaning if you touch one Mbaduku person, the whole of Mbaduku will respond. This unity has persisted in present-day Mbaduku.

Contributions to Education

Tor (King) Chenge took on the leadership of Mbaduku during a transformative period in Tiv history. In August 1932, two missionary groups, the Roman Catholics and the Sudan Mission in Tiv (now known as the NKST), arrived in Mbaduku, both carrying the Bible and claiming to worship the same God. Curious about the differences between the groups, King Chenge engaged in a month-long dialogue with them. After consulting with his father, Kyaagba, they decided to accommodate both groups. Recognizing their shared Christian teachings but differing denominations, he allocated Roman Catholics’ habitation within his homestead and sent the NKST across the river to Mbayar, still within his domain. Chenge encouraged the people to worship in any of the missions that were closest to their homestead.

King Chenge also requested that the Roman Catholics teach his first son, Prince Orya Adom, his half-brothers, Prince Kurugh Adom, and his cousin Kpamber Adura, to learn English and Western ways of life. In 1933, an informal school began in his compound, with the Ate (sitting room) of his third wife, Shagbarkwase Mbainiin, being used as a classroom. Chenge convinced his father that sending more of their children to school would benefit the family, helping them understand the language and culture of the “White man.” So, more children from the family and families that wanted their children to be exposed to the same knowledge benefited from Western education. Over time, this initiative evolved into a formal institution. By 1938, he requested the Catholic mission to construct a permanent school, further solidifying Mbaduku’s status as an educational hub.  He donated four acres of his farm land for the construction of the school.

The first school building, which was constructed in 1939, had only one classroom. Like other Catholic schools, it contributed to both the educational and religious development of the community. The school gradually expanded into a full-fledged school and remained under the management of the Roman Catholic Church. The school was finally gazetted as a formal educational institution in 1954. In 1976, the introduction of the Universal Primary Education (UPE) program under General Olusegun Obasanjo’s military government saw the school’s takeover by the state government.

Commercial Development

A visionary leader, Chenge emphasized economic empowerment. He facilitated the relocation of the Mbaduku market, which was located in his compound and named after him, to a more accessible location and declined to name it after himself. Instead, he named it Tsar, in honor of his friend who had no male heir, highlighting Chenge’s humility and appreciation of communal contribution. Today, Tsar is no longer just a market, but a thriving commercial and educational center in Benue State.

Support for Anthropological Research

Chenge played a pivotal role in facilitating anthropological research by American scholars Paul and Laura Bohannan, who lived in his compound between 1949 and 1953. He ensured their safety, appointed his third wife, Shagbakwase Martina Mbaniin, as their host, and even built a house for their stay.

The Bohannans’ research produced landmark works, including The Tiv of Central Nigeria, Justice and Judgment among the Tiv, and the semi-fictional Return to Laughter by Laura Bohannan (as Elenore Smith Bowen). These works presented a nuanced view of Tiv society and helped reshape colonial perceptions of the Tiv people.

Religious beliefs:

Though Chenge was born before the penetration of Christianity in his part of the world, he completely accepted the Roman Catholic faith.  At his baptism, he chose the name Abraham. All his wives and children were also baptised.When people sought to know why he accepted foreign religion (Christianity) so fast, he is said to have recited the Ten Commandments and asked the person back, tell me what is wrong with this religion. His view was that if people accepted the Christian faith and lived by it, Tar u a doo, kwagh usooron wen kalah lu ga (the world will be good and there will be no societal ills to correct).

Death and Legacy

King Chenge died on 6 October 1956, five years after his father’s passing. He left behind an enduring legacy of judicial integrity, educational progress, cultural preservation, and diplomatic tact. He left behind a wealthy portfolio, spanning vast farmlands, livestock, artifacts, and landholdings, but beyond material wealth, he left a generational legacy of service, humility, and leadership.

Notable Achievements:

1. The Roman Catholic Church in Mbaduku.
2. The NKST Church Mbaduku.
3. Roman Catholic Primary School Chenge.
4. Tsar Market.
5. Built Mbaduku into a one indivisible unit.

References:

1. Bohannan, P. (1955). Extra-processual events in Tiv political institutions. American Anthropologist, 57(1), 27–44. American Anthropological Association.
   https://doi.org/10.1525/aa.1955.57.1.02a00040
2. Bohannan, P. (1957). Justice and Judgment Among the Tiv. Oxford University Press.
3. Bohannan, P. (1954). Tiv Farm and Settlement. Her Majesty’s Stationery Office (HMSO) for the Colonial Office (Colonial Research Publication No. 17).
4. Bohannan, P., & Bohannan, L. (1968). Tiv Economy. Northwestern University Press.
5. Bohannan, L., & Bohannan, P. (1953). The Tiv of Central Nigeria. In D. Forde (Ed.), Ethnographic Survey of Africa: Western Africa Part XIII. International African Institute / Oxford University Press.
6. Bohannan, L. (1954). A Genealogical Charter. Africa: Journal of the International African Institute, 24(4), 301–315. Cambridge University Press on behalf of the International African Institute. https://doi.org/10.2307/1156316
7. Swanzy, H. (1950). African Affairs. Journal of the Royal African Society, 49(194), 59–64. Oxford University Press.
8. Bowen, E. S. [Bohannan, L.] (1954). Return to Laughter: An Anthropological Novel. Harper & Brothers (U.S. Edition); later published by Penguin Books (UK Edition, 1956).