Don't Drag Me into the Obsession that Issele-Uku and Anioma are Monolithic or only Benin Creations. Ifenna Azomani, Writer of History and Convener of Nri Descendants

 Don't Drag Me into the Obsession that Issele-Uku and Anioma are Monolithic or only Benin Creations. Ifenna Azomani, Writer of History and Convener of Nri Descendants

Conference – Part One

Leonard Azomani is an Ogboli Community writer of Issele-Uku history, lawyer, environmentalist and clergy. Renowned for his versatility in various disciplines and credible works on Issele-Uku history and other Christianity literatures, Azomani bares his mind on a number of issues that enthusiasts of Anioma and Issele-Uku history will find interesting. In this explosive interview with Anioma media influencer (PEN MASTER), Pastor Azomani speaks on his growing up, career and renders historical accounts on Issele-Uku beginning, development and political history. He tells readers that Anioma is not a monolithic society and that Issele-Uku was peopled by migrants from various ethnic groups. More importantly, the earliest settlers of the Issele-Uku community were the Ogboli Agidi people from Nri led by Enwei, the historical figure according to him. Ultimately, the combined historical efforts of the Nri, Benin and other migrants in peopling, developing and shaping the modern Issele-Uku community is better appreciated by today’s historical minds. Excerpts:

Pen Master: You are Ifenna Azomani from the Issele-Uku community. Please, can you tell us more about yourself?

Azomani: (Smiling) Thank you very much, Pen Master. My name is Ifenna Leonard Azomani. I am from the Idumu Osodi Quarters of the Ogboli community, Issele-Uku. I am from Azomani family of Issele-Uku. The Azomani family is one; only one, anywhere in the world. That name Azomani is not  common and anywhere you hear that name, the bearer is most likely, related to the Azomani Clan of Issele-Uku. That is the clan where I am from. 

Pen Master: Okay, thank you very much, sir. Again, you are a lawyer and at the same time, in service to God. You appear to mean different things to different people. Azomani, how exactly should we see you? 

Azomani: I am a member of the clergy and that may look very surprising to a lot of people, particularly, in this part of the world where the people have a very twisted and misunderstood idea of who a lawyer is and how he does his work in attempts to reconcile it with being a member of the clergy. Well, both of them are callings or vocations. The clergy is tailored towards the service to God and humanity, while a lawyer is there to serve his community and play his part in his society towards its development and growth. I don’t see myself as being part of that confusion because it is very clear. Being a lawyer is a vocation and training and the clergy angle of it is a calling of God to serve in his vineyard. A calling to serve God and uplift humanity. I am interested in anything that will bring humanity from darkness to light. Basically, as a lawyer, it involves seeking knowledge and getting to know. I believe that the biggest things that man needs to overcome are darkness and ignorance and this is where education comes in because education is light. Anywhere  and whenever it comes, darkness disappears. It is therefore about self-discovery, self-awareness, self-enlightenment and self-improvement and self- development. I believe that a man who is enlightened by education is in a better or improved position to serve God and humanity.    

Pen Master: Pastor Azomani, you also recently convened a conference in your Issele-Uku community that brought together Issele-Uku, Ibusa, Illah and Ogwashi-Uku and other Nri descendants. What was the actual objective of the conference?

Azomani: Yes, Pen Master, I see, you are referring to the conference of Nri descendants which was held at the ground s of the Onishe Courts at Ogboli, Issele-Uku on December 31, 2022. Well, for us, it was a kind of homecoming for most of these Nri descendants who attended the conference. There were actually more than five Nri settlements or communities that attended the conference. We had various attendees from Ogwashi-Uku, Ibusa, Akwukwu-Igbo, Atuma-Iga and other places including representatives from Nri. It was a kind of coming together to know ourselves and to rekindle the spirit of brotherhood and that was what the event activated. There were so much to eat and drink. Socialization was high and while that was going on, we had to sit down to embark on our history, particularly, the migration of our ancestors to the various locations that we find ourselves today. The journeys embarked on by our ancestors happened a lot time ago, but they have now blossomed into vibrant communities on the Anioma side of the divide. The English man will say that “blood is thicker than water,” and the Enuani will equally say “nwanne di na mba.” It was a homecoming for many of us and we were able to recognize that our ancestors migrated from a certain place, to this side of the Anioma Nation to raise thriving communities. It was also an attempt to tell our own history. The conference was also able to establish that everywhere in Anioma, people migrated from different places. People have different stories about their migrations, origins, roots and patterns. All of us have come from different places to form the Anioma Nation. One fact that is clear to us is that Anioma does not have a monolithic ancestry. This is because People came from Benin, and people came from Nri, across the Niger. People also came from Igala and some other places into the Anioma area overtime. These migrations have interwoven themselves overtime into this beautiful tapestry that is called Anioma today. That is what we see in Anioma today so, no one group can claim a monopoly of the migration or origin of the Anioma people as we see some people want to claim. We, the Ogboli Agidi people and other descendants who came for the conference know exactly where we came or migrated from. That conference was a way of saying it loud and clear that Anioma as it is does not have a monolithic ancestry or migration. Yes, we recognize that other migrations came from Benin, Igala and some other places. We also came from somewhere. We all came from different places to form this beautiful tapestry which is Anioma today. That was what the conference was about. Since then, we have also had reasons to gather in Ibusa and Akwukwu-Igbo. We plan that before the end of this year, we shall also meet in Ogwashi-Uku to keep that bond of brotherhood alive.          

Pen Master: …in the end, was your objective realized?

Azomani: Yes, as to your question on whether the objectives where achieved, there was an overwhelming enthusiasm. The beautiful thing is that when the people met and told their stories, experiences and challenges faced in their respective locations, everything was the same and it was about our stories being distorted and coerced into accepting the monolithic thinking that Benin founded everywhere and everything in the Anioma area from Benin to River Niger, which is not true. The fact remains that people have been going across both sides from time immemorial. River Niger was not just a natural boundary, it is this large body of water that was an accelerator of commerce from time immemorial. The River Niger is a natural occuring body of water that served many purposes and meant different things to the peoples over time.For example, the River Niger was a divide and on it you had the Igala people who were the natural canoe men on that River Niger. One could hardly ply or cross the River Niger without the help of these Igala people who were very skilled in boat business hence the people had been crisscrossing both sides from time immemorial. People from across both sides mingled and inter-married. This was why I said that Anioma does not have a monolithic history as some  Benin writers and people would want us to believe. People came from different places and that is why I said before that Anioma is a very beautiful tapestry. A meeting point of different cultures and civilizations. Yes, our objectives were achieved and at least, that consciousness was created. Like I said, we had that opportunity to meet and we will keep meeting. Next, it will be in Ogwashi-Uku, Ibusa and Illah and when we have ceremonies and these our brothers from Nri and other communities will come. We have not done it before but since we started it in 2022, it has been sustained.   

Pen Master: Now, as an author of several books on Ogboli Community and Issele-Uku history, tell us something about your people’s history 

Azomani: (Smiling) Well, on the brief history of Issele-Uku, a lot of authors have written on Issele-Uku history. Our own attempt to write the history of the Ogboli community and Issele-Uku was driven by the feeling that our history as told by others was greatly distorted for certain reasons and we felt the need to write our own historical account for the records. We believe that we are better placed to write our history and to also correct what we see as a one-sided narration of history. Yes, I have said that Issele-Uku like other Anioma settlements is a tapestry of so many migrations and over time, we will understand why things have come to be the way they are,  even though other writers claim that Issele-Uku was created by the Oba of Benin, a claim for which they have little or no proof but simply for only hagemonistic ends. Yes, it is true that Issele-Uku was a garrison town of the Benin Empire. 

Pen Master: How did history retain this your own version of account?

Azomani: Pen Master, you will understand this history from the concept of the rise and fall of civilizations and empires over time. For instance, it is an established fact that the Nri civilization from which Ogboli Agidi hails had existed for over 600 years before the current Oba dynasty in Benin. While the Nri, civilization was falling or in decline the Benin civilization and the current Oba dynasty was on the rise. A man called  Enwei is from Ogboli and very popular account, the first settler anywhere in that area called Issele-Uku today and he had Nri origins as we have said clearly in our book. When he came into the area, he planted the ‘egbo’ tree in a place in Issele-Uku known today as the 'Ani Isi Enwei'. Which is the oldest shrine or place of settlement anywhere in Issele-Uku. 'Ani Is Enwei' is not only the oldest shrine in in Issele Uku marking the abode of the first comers or Aborigines of Issele Uku. It is also the only'Ani Isi' in Issele Uku.. There are no two 'Ani Isi' in Issele-Uku, Pen Master you are an Ibo man, you will understand the historical significance of the only 'Ani Isi' in Issele Uku. This is a fact that is known to all Issele Uku people, which you will not find in the historical accounts of other writers of Issele Uku history because of the desperation to push the narrative that the Benin settlers founded Issele Uku. The existence of 'Ani Isi Enwei' completely destroys that their line of argument. Over time, other people came and joined him (Enwei) and the settlement began to grow. From our historical account, the Ogboli people came first,  settled in that place, then Ogbetu people came and started their own settlement.These were small communities, minding their business. Over time, people from Benin also came and settled on a part of the town. With time, someone discovered smoke in his domain and went to check it out. There was an issue or controversy over who came first and when they went to check the egbo trees of the different communities. They discovered that the egbo at Ani Isi Enwei was far older, it was settled then, that Enwei and his people were the first settlers of the land. That is why we can tell you categorically that the ancestors of the Ogboli people are the founders and first settlers in Issele Uku. Enwei and his people called the new community,  Ogbe Ofu, meaning new settlement. Pen Master, for this settlement to be called “Ogbe Ofu,” meant that there was already an old settlement in existence which is the settlement of the Ogboli people, the first settlers at Issele Uku. This new settlement was formerly referred to as “Omado,” a corruption of “Omo Edo, and it implied a place where the Benin migrants or descendants settled. As part of settling the controversy of who came first and Egbo tree was planted as the boundary between the settlement of Enwei' and the Ogboli people and this new community now referred to as Ogbeofu. This Egbo tree is a shrine in Issele Uku today known as 'Ani Ukwu' and till today it marks the traditional boundary between Ogboli Community Issele Uku and Ogbeofu Community Issele Uku, a settled fact in Issele Uku. Some historical accounts believe that Ogbeofu was the place Eze Chime settled when he came at a place call 'Agwachime' which is a corruption for 'Ogwa Chime' This is how Ogbe Ofu, Issele Uku came to be. It was the Ogboli settlers that named the place Ogbe Ofu because the migrants from Benin came and settled there also with migrants from other places. Benin no doubt has had very strong influence in  Issele-Uku because it later became a garrison town of the Benin Empire to help safeguard the Benin interest in the eastern extremities of the kingdom but where the truth has to be told, the Ogboli people came there first. It is a fact not evidenced by my book alone. There are other historical accounts and authorities which buttresses this fact. Ogboli was founded by Nri migrants and as you know, Nri civilization was founded on Omenani, which was the religious doctrine of the time. Nri was purely a priestly society only interested in the Omaenani. Nri Civilization did not thrive on slavery like the Benin empire and one of the reasons for the fall of the Nri civilization. Gradually, Nri went into decline because it was the Benin and Igala who were struggling to control slave trade and routes. This was what led to the Benin-Igala War later won by Benin under Oba Esigie. Over time, the Benin Kingdom was an expansionist one with trade relations with the Portuguese. They had also access to firearms. The kingdom was an imperialist power so, for them, it was very strategic. Wherever they wanted to be, they succeeded in getting there, planting their leadership to control the land but when they came to Issele-Uku, they met an already thriving Ogboli community. The community became a beautiful tapestry even though our rulers today are from Benin. Yes! today, our rulers are Benin.

Pen Master: Was there any controversy? 

Azomani: Yes! You move from there to the controversy of the identity of Ezechime. Somehow, some writers of Issele-Uku have continued to claim that Ezechime was a Benin man whose name became adulterated over time but we are of firm belief that Ezechime was not a Benin man but an Ibo man who went to Benin. In fact, the historical account of the late Esogban of Benin, Chief David Edibiri, a Palace insider and great historian, stated categorically that Ezechime, when he came to Benin had mystical powers which was useful to the Oba. He became friendly to the Oba and was given the title of Iyase which automatically changed his name from Chima to Eze Chima and that was because you must answer some of these names to perform your duties. When they had a disagreement, he fled and had to go back to where he came from. He came back and settled around this Ogbe Ofu area and rumour had it that he has a Benin wife and so many Benin people were also in the company of those who came with him. That was what led to the Ezechime migration and also led to the founding of other Eze Chime settlements, but the Ogboli people were there when the Ezechima and Benin people came into Issele Uku. According to Chief Edibiri Ezechima was not a Benin man who was made Iyase under the reigns of Oba Orhorgbua of Benin these are facts that you can verify Pen Master so we can put an end to all these brainwashing that has been going on.

Pen Master: …but if the Ogboli migrants from Nri were already in the present Issele-Uku, why does it look like the area was first peopled by migrants from Benin?

Azomani: Well, the area appears to be more peopled by migrants from Benin because the migration of Benin was stronger, the migration of Benin was more continuous, deliberate and ordered. To buttress this further, was the 1730 historical incident when the Oba Ediai was installed in Issele-Uku by the Oba of Benin  by force. Benin installed a ruler in Issele-Uku by force in 1730 and from that time, Benin began to see Issele-Uku as a true and authentic outpost in the foremost extremities of the Benin Kingdom. This was necessary to check the influence of intruders from other parts into that area, towards the River Niger. That influence became very strong in 1730 but this was not when monarchy started and like I said, it started with Obi Oligbo. Yes, the Nri migrants were priestly in their migration patterns. They were economic migrants looking for ways to live their lives but over time, because of the strategic importance of Issele-Uku to Benin Kingdom. I just told you why it was very important for Benin to install rulers in Issele-Uku but that does not mean that everybody in Issele-Uku came from Benin. I am telling you now that Enwei is the founder of Ogboli community and first settler in Issele Uku. All Ogboli people know that Enwei is the founder of Ogboli community and Ogboli people don’t claim migration from Benin. For these reasons, the Benin migration appears to be stronger in Issele-Uku and the implication is that migrants from Benin appears to have more presence in Issele-Uku than others.  

Pen Master: Was there ever succession disputes within this period under discussion?

Azomani: Well, the issue of succession among the children of Ezechime over who would take over after the death of Ezechime was resolved by Oba Esigie in favour of Oligbo. Oligbo became the first Client-King of Benin Kingdom in Issele-Uku. 

Pen Master: Pastor Azomani, was it really Oligbo or Uwadie who was the first king of Issele-Uku? I am left wondering…

Azomani: Yes, other historians claim it was Uwadiae, but there is little or no records to support this claim. Uwadiae never ruled over Ogboli community. If there is any figure like that he may have been leader over the early Benin family, community or settlement in Issele Uku. There are very clear records that shows that Oligbo was the first king that Benin installed in the area as ruler over all Issele Uku. But before he came, the Ogboli people and other people were already settled in the area and their system of administration for the installation of Obi Oligbo in Issele Uku. It was very important for Benin to have their own administration in place in the area for reasons of control, expansion and imperialism. The dynasty established by Oligbo continued and even though it was monarchy, it was more of a republican or Okpala system in place. It served the purpose for Benin because having a monarch by them extended their influence. With the coming of Obi Oligbo, interactions and connections with Benin began to flow into the area over time. Gradually, the migration from Benin became greater than every other migration because Benin saw Issele-Uku as a strategic outpost. This was why it looks like the Benin migration in Issele-Uku was overwhelmingly stronger than others. However, the fact remains that when the Benin migrants came to the area, they met Ogboli and other communities already settled. To get other people to accept the rulership of Benin, there was a kind of arrangement or understanding that the leadership of Ogboli had to accept that of Benin over time but there are issues I may not want to go into here. Be that as it may, as a way of compensation, Ogboli was asked to become the Onishe, the one who crowns the king. Yes, if you, people from Benin want to rule, it’s okay but we will crown you in this kind of arrangement. That is why the Onishe in Issele-Uku is the kingmaker, the one who crowns whoever will be the Obi of Issele-Uku and that was a smart way of averting conflict and having a gentleman understanding since it was very strategic for Benin to establish its stronghold and to have a ruler over Issele-Uku. 

…continue on Part Two