AKWUKWU-IGBO AND ONICHA-OLONA: LEGENDS OF FOUNDATION AND WARRING RELATIONS UP TO 1939 By Emeka Esogbue
AKWUKWU-IGBO AND ONICHA-OLONA:
LEGENDS OF FOUNDATION AND WARRING RELATIONS UP TO 1939
By Emeka Esogbue
INTRODUCTION
Typically, conflicts are common with societies and the
Anioma history has shown that the relations enjoyed by Anioma communities was
not all about peace. In fact, at one point or the other, the various
communities of the Anioma group also related in wars as much as marriage and
trade that they did. For instance, the Ibusa-Asaba War of 1859 known in Ibusa tradition
as “Aya Ahaba” is retained in the legend of the people as an evidence of an
aspect of relations they had. There were also situations in which the Anioma people
were involved in wars with communities outside the Anioma area such as the
famous Benin-Ubulu-Uku War known in Benin history as Bini-Obolokwu War or generally,
“The Adesuwa War”.
The Agbor-Benin wars were frequent occurrences in the
history of relationship of both people. There were also recurrent wars between
Agbor and Igbanke particularly that of 1895. The Agbor-Igbanke warring
relations with Agbor troubled the British colonial administrators so much that they
could hardly find solution to curtail it. In fact, it climaxed in Igbanke’s
rejection to remain under the Agbor Division as administratively worked out by
the British. This marked the beginning of Igbanke’s addition to Benin, a forced
marriage that would isolate them from the rest of their Anioma kith and kin
till date with the rest of Anioma having been grouped under the Asaba Division.
All further attempts to re-admit Igbanke into the Anioma fold of Delta State have
unceasingly defied political remedy from the Nigerian Government till date.
It is known in history that no Anioma settlement troubled
Agbor as frequently or severely as Igbanke just as no Anioma settlement troubled
Benin Kingdom as often and severely as the Agbor Kingdom, now documented by
Jerome Utomi in his interview of Emeka Esogbue (this author), titled “Only
Agbor Was able to Withstand Benin in Terms of Military Strength”, published in Ika
Weekly Newspaper and online, www.ikaweeklynewspaper and
“Esogbue and the Anioma History” also published by the same author in Daily
Independent Newspaper, Tuesday, April 14, 2020, p.11.
The wars that the Ibusa people carried as far as Nnewi is
also recorded by a number of Isu historians prominently C. N. Ugochukwu in the
book, “Isu Factor in Nnewi History”, authored by him. Also recorded in the
history of Anioma wars is the age-long rivalry of Ibusa and Issele-Uku of the
19th Century which culminated in the various wars that both
communities fought. It was in remembrance of these age-long rivalry that
propelled Issele-Uku to invite Ibusa, their old foe to confront Obi Egbuna in
1898 following his invitation of the British forces and consequently his giveaway
of Issele-Uku land to them to establish a mission which the elders of the
community construed to mean betrayal of the Ekumeku cause in the land.
In spite of these, there seems very few communities that
could match the Anioma rivalry relations of Akwukwu-Igbo and Onicha-Olona, two
kingdoms that had wars constantly defined their relationship up to 1939 that
they had to settle their case in the court of law, which ultimately marked the
last of the wars they would prosecute with the other.
The history of Akwukwu-Igbo and Onicha-Olona relations within
this period under discussion offers an enriching connection of marriage, trade
and wars but the warring relationship appears to historically overwhelm other
forms of relationships that both settlements shared. The relations of
Akwukwu-Igbo and Onicha-Olona at this period has never really been as peaceful
as one would expect. Needless to say, Akwukwu-Igbo and Onicha-Olona were
kingdoms of warriors. Two major historical catalysts of the warring relations
shared by both settlements were geography and legend of the foundation of both
kingdoms as firmly established in their oral traditions.
THE HISTORY
OF FOUNDATION
Akwukwu-Igbo
The Akwukwu-Igbo settlement is geographically located on
the Western Bank of the River Niger. It is of Oshimili subgroup of Anioma and
also the headquarters of the Oshimili North Local Government of Delta State. the
community occupies 300 sq. meters of land and is bounded by a number of other
Anioma communities that are Onicha-Olona and Ukala in the West, Illah in the
North, Ugbolu in the East and Atuma in the South.
The period of foundation of Akwukwu-Igbo is put around 1571
as derived from
http:uniprojectmaterials.com/African-languages/project-topic/wh-question-in-akwukwu-igbodialect-of-igbo.
Nonetheless, the date may be subjected to scrutiny as other writers have been
of the view that Ogwashi-Uku, Igbuzo and Akwukwu-Igbo migrated to their present
settlement in a single wave of migration and these writers are Prof Elizabeth
Isichei, Prof M. A. Onwuejeogwu, Emeka Esogbue and E. N. Mordi & P. O.
Opone. If this view is to be taken into consideration, the Akwukwu-Igbo
settlement may have emerged much earlier since Chinazor Onianwah in his book, “It
Takes A Village To Name A Child” and Emeka Esogbue in his historical work,” A
History of Ibusa” believe the Ibusa foundation to emerge in 1450 A.D.
The movement that led to the foundation of the Akwukwu-Igbo
settlement was led by Okolie Agu who was the son of Eze Nri. However, the
Okolie Agu migrants were believed to have also met the Opu people, an argument
supported by E. N. Mordi and P. O. Opone in their work published in a Journal
and titled “Origins and Migrations of Enuani People of South Central Nigeria”.
Added to this, is the deeper oral traditions of the
settlement which establishes that Okolie Agu and Adaigbo of Ogwashi-Uku arrived
their present settlement from Nri Kingdom together while the Ibusa legend also
establishes that Edini, founder of Ogboli and Adaigbo, the Ogwashi-Uku figure arrived
their present site together from Nri Kingdom.
All three settlements of Ogwashi-Uku, Ibusa and Akwukwu-Uku
are of Nri descent, present South-East Geopolitical Zone of the Igbo. The
Ogwashi-Uku and Ibusa oral traditions agree Adaigbo to be the senior brother of
Edini and Ogwashi-Uku and Akwukwu-Igbo agree Adaigbo to be the senior brother
of Okolie Agu. By this agreement, Ogwashi-Uku becomes the senior of the three
communities by age and as already established by Elizabeth Isichei but the
question is who happens to be the older between Okolie Agu and Edini, which
further and deeper researches will unravel in due course.
Remarkably, the Akwukwu-Igbo people speak an Enuani, an
Igbo dialect that is homogenous to the Ibusa people and both communities also lie
within the same Oshimili North Local Government Area of the state with Akwukwu-Igbo
being the headquarters.
The Onicha-Olona
For reasons behind immediate comprehension, the
Onicha-Olona Kingdom is one of the least documented Anioma communities so that
not much of literatures on its origin of existence are available to researchers
and other interested followers but the community lies in Aniocha North Local
Government of Delta State.
The Onicha-Olona is one of the Anioma settlements with
claim of Benin origin. Relying on the interview granted Prince Erasmus Nduka
Nwabuokei by The Nation Newspaper, titled “Between Onicha-Olona Kingship Crisis
and Century Old Curse” and published in 2017, “a Prince from Benin Empire,
founded Onicha-Olona in the 15th century during the reign of Oba
Ewuare the Great. This view is also shared by the community’s legend that emphasizes
that the Oba sent a number of warriors to go after the enemies of Benin out the
Benin Kingdom.
From oral traditions, Onicha-Olona was founded by a team of
migrants under the leadership of Prince Orhogbua and Prince Ugbeh, his brother.
Also in the team was Uselu who was the Iyase of Benin at the time. The
Onicha-Olona legend holds that Prince Orhogbua, Prince Ugbeh, Uselu and other
migrants were delegated by offensive Benin palace to join forces with other
fighters already stationed in present Onicha-Olona site to fight Ezechime who
had fled Benin and Ezemu of Ubulu-Uku. The oral history also agrees that Ugbele was the oldest man in the team of military adventurers or migrants.
While Prince Orhogbua would return to Benin after the
adventure where he was later crowned the Oba, Uselu, the Iyase of Benin could
not return but settled in Onicha-Olona because of the cultural law of Benin
which forbade the Iyase of that kingdom from returning once he stepped out of
the kingdom. It was therefore a taboo for Uselu to return to Benin.
Prince Orhogbua was biologically the grandson of Queen Idia
and a descendant of Oranmiyan who would return to become the Oba of Benin a few
years after. He was in his leadership as the Oba of Benin, one of the greatest
soldiers in Benin history due to series of his military campaigns, which may
have confirmed the reasons behind the Benin palace choice to include him
earlier in wedging the war which they believed could return Ezechime who had
taken flight from Benin.
Onicha-Olona, though living with royalty tussle for about
28 years now is also the Anioma community where royal ancestral tree is coming
easy for a number of indigenes from the kingdom who are ancestrally linked to
royalty.
Take for instance:
Felix
Ifeanyi Nwabuokei is the son of Nwabuokei, Nwabuokei is the son of Anyim, Anyim
is the son of Ogodo, Ogodo is the son of Ofoko, Ofoko is the son of Ugbeh and
Ugbeh is the brother of Orhogbua, the Oba of Benin.
The name “Onicha-Olona” was christened the people by the
British missionaries to the community. Once the Animuodua River in the
community was sighted by them, they likened it to Olona River in Italy due to
its spring nature. Hence, the entire area was called “Onicha-Olona” by the
British that also documented the name as such. In actual fact, Olona is a river
in Italy which belongs to the Po Basin. It is a 77km river by length and runs
through the Province of Vesere and Metropolitan City of Milan. The mouth of
this river is Lambo Meridional. The Olona River in Italy is known for the
waterfalls.
The chronology of the kings of Onicha-Olona include Oba
Ughehe, Ofoko, Zolumuna, Mogbei and Dieyi who are direct descendants of Oba
Ughene; and Okpoko. All names of the early monarchs of the Kingdom are Bini.
Contrary to the well-known Ezechime insinuation or
attachment, the Onicha-Olona is not ancestrally a part of the Ezechime but has
gained prominence of its attachment to this clan since the creation of the clan
by the British which now links them. Interestingly, until 1937, there was
nothing like the Ezechime clan which then was later created by the British
colonial administrators with a court established in another community which
purportedly assumed the headship of the clan. The direct lineage of Onicha-Olona
to Benin motivated Felix Ifeanyi Nwabuokei to title his history of
Onicha-Olona, “Briefs on the Exodus from Benin”.
A
Summary of the Akwukwu-Igbo and Onicha-Olona Legends of Foundation
Although the Akwukwu-Igbo and Onicha-Olona lay claims
differently to Igbo and Benin respectively, they share the following features:
·
Both communities settled as neighbours
geographically
·
Both shared varied backgrounds of ethnic origins
being Bini and Igbo
·
Both communities were founded as Kingdoms and
have sustained it till date
·
Both communities developed syncretized culture
later in their history
·
Both communities attained similar state of
advanced social development social, political and religious organizations
·
Both communities are of Anioma today
·
Both communities are of Igbo-speaking
FACTORS
THAT ENCOURAGED THE WARS
Geography
Although Akwukwu-Igbo, today’s headquarters of Oshimili
North Local Government Area is an Oshimili community, Onicha-Olona is an
Aniocha community. Both communities exist in propinquity, it would seem that
the close proximity in the Akwukwu-Igbo-Onicha-Olona-Atuma axis rather than
provide for close contact that would have led to growth and development in the
area ended up dividing the three settlements as each of the settlements continued
to claim supremacy over the other to the extent that none was willing to submit
its power to the other. For instance, the Umuolo people that shared boundary
with Akwukwu-Igbo and Agba Quarter of the community suffered the severest
attacks in the hand of Akwukwu-Igbo. For them, living close to Akwukwu-Igbo
meant preparing to defend themselves at the slightest provocation. Commercially
and ultimately, none grew above the other in that regard.
Legend
The legend of foundation of Akwukwu-Igbo and Onicha-Olona
settlements seemed another major factor that fueled the warring relations that
they both enjoyed. According to the legend of Akwukwu-Igbo and Onicha holds
that Akwukwu-Igbo historically occupied a larger portion of occupation of
Onicha-Olona until the Benin migrants arrived to dispel them, causing them to
run to their farms where they eventually settled, a later reflection in “Akwu”
which means “farm” in their name.
However, ever since the forceful retreat by Akwukwu-Igbo,
they never rested as the rivalry had been developed by both settlements with Akwukwu-Igbo
always taking the revenge for the perceived wrong by taking every single
opportunity to attack the neighbouring community. Although they never returned
to re-occupy their lands, the retribution from them was frequent causing Felix
Nwabuokei, a native of Onicha-Olona to tag Akwukwu-Igbo, “the Neighbour that
never Allowed Onicha-Olona Rest” in his unpublished work of the people’s
history. the factor of legend of foundation made the wars of Akwukwu-Igbo and
Onicha-Olona as old as both communities since the wars started in the years of
their foundation.
THE
WARS
Like the typical pre-literate African societies, the wars
of the Akwukwu-Igbo and Onicha-Olona are not recorded in history but legends of
both peoples establish and document a few of these wars particularly the oldest
of the wars which demonstrates warring relations of the communities. The
reasons for the wars may never be sensible to modern day students of power but war
is war, a state of conflict between two opposing societies or “an active
struggle between two competing entities”, the latter of which properly fits the
Akwukwu-Igbo-Onicha-Olona kingdoms. War between these two kingdoms is as old as
the kingdoms as earlier noted. Moreover, within the period under study, slight
provocations in Aniomaland amounted to wars and this should be taken into
consideration.
To buttress the above, the Agba section of Onicha-Olona was
the earliest victim of the Akwukwu-Igbo attack because in that area that Akwukwu-Igbo
launched the first attack against enemy Onicha-Olona. This compelled
Onicha-Olona to relocate the Agba people to where they occupy today, causing
the Animodua River basin to be deserted.
Once the conversion was announced, Akwukwu-Igbo declared
war on Onicha-Olona, its old rivalry. Consequently, they moved to court in 1939
with Onicha-Olona winning the case.
The
Afia-Olie War
The Afia Olie War was one of the earliest recorded battles
in the history of both communities. The war broke out when Omu Amuamuziam, the Omu
of Onicha-Olona successfully changed the Afia Olie (Olie Market) of
Onicha-Olona which was traditionally a monthly market to a weekly market
thereby courting the wrath of Akwukwu-Igbo Kingdom which also had its Afia Olie
Market transact on weekly basis. Akwukwu-Igbo had developed the feeling that the
conversion of Onicha-Olona Market from the traditional monthly transaction that
it had always been to weekly transaction market was a deliberate and measured attempt
to remove the heavy commercial gains that they had always enjoyed by coinciding
with them.
They also viewed it as a dire envy aimed at attempting to resurrect
their own rivalry. To them it was more of an act of “ichor-okwu”, the Enuani
people popular phrase for “asking of trouble or discomfort”.
Although the contemplation or attempt to convert the
Onicha-Olona market was borne by her predecessor, Omu Ngbor, it was effectively
concluded by Omu Amuamuziam who stood her ground to ensure that the objective
achieved. The conversion of Onicha-Olona Olie Market, the acceptance and
victory all came by condition for the community. The condition was that the
market must trade in the evenings only and was so accepted by the people
traditionally and sacrificially. But in decades that followed especially in
modern times, the Olona-Olona people have been working so hard and round the
clock to renege on the promise made by upturning their own initial agreement.
They have been establishing laws and policies to impel and
compel buyers and sellers in the market to comply to stipulated time in
transacting businesses and 12pm has been issued as deadline. In contrary, it
would seem that every attempt to get the market to transact commercial
activities in the morning or noon have been thwarted for them by unknown
natural causes.
Submitting opinion to this, Felix Ifeanyi Nwabuokei has
summarily and emphatically stated that:
“It was an ancient regulation to help each community in
marketing their produce without conflict. In those days, some communities had
specific produce that they were known for, each of the communities were
allotted specific days to bring out their produce for marketing. It was not
really only day in a week as some had two days in a month. Onicha-Olona had the
once-a-month Olie Market which was the major market that people from other
communities had to come to purchase goods. Onicha-Olona also had Nkwo Market
which was weekly, then Eke Market that was once in a month”.
“However, Onicha-Olona officially began the “every week
market” in 1939 after a protracted case with Akwukwu-Igbo but with agreement to
start their Olie Market in the afternoons because Akwukwu-Igbo owned the weekly
Olie day but because Onicha-Olona was not comfortable having only one day in a
month as their general market day, they decided to make it every market week.
Omu Amuamuziam with the help of Chief Nwabuokei Anyim made some supreme
sacrifices to have the every Olie day Market in Olona-Olona see the light of
the day and he consequently, had to die following the victory and establishment
of the every Olie Market in Onicha-Olona”, the Onicha-Olona Historian succumbed.
Michael Onyekali Odiakosa though an Idumuje-Uno indigene invoked
a recollection of the cultural conflict of the Onicha-Olona-Akwukwu-Igbo
markets when he wrote:
“I remember my grandmother speak on this matter often. Actually,
the Olona market was so that vibrant that it was conflicting with the
Akwukwu-Igbo Main Market on Olie days, located at Umu Onai/Umuobi Junction. Both
markets attracted traders from far and wide, as far as Igbanke presently in Edo
State and of course, our neighbours from the South East. I met both markets
vibrant”.
The Idumuje-Unor Chief threw up a fond memory of the
conflicting markets, asked:
“How can I forget the osikapa wrapped in Akwukwu-uma leaf, akara-oka,
Agidi jollof, aka ji mbo and all other forms of ife afia that my mother
returned from the market with? There was a particular woman that always returns
from the market, happy and always exchanging compliments with people”.
Odiakosa personally invoked the articles of the market that
appealed to children whose parents returned from the market which included
those mentioned by him. The Enauni people have the custom of returning with
what is known as “Ife Afia” in Aniocha dialect or “Ife Ashia” in Oshimili
dialect. Awaiting children and adults often feasted on ife afia once upon
return from the market. This made it customary to hear the “chant” of “gote kwe
li anyi ife afia” once the announcement of “let me to the market” is made.
The
Adione War
The Adione War is by far, the most popular war tale in
Onicha-Olona Kingdom of today, with its essence significant in the cultural practices
of the people. The message signifies victory, patriotism, communal strength and
love among the people of the kingdom. It is therefore not surprising that it
remains relevant in cultural life as seen in festivals, burial rites and other
day to day rites of the people and also generally preserved in folks, tales,
legends and songs.
Adione Ugwonor was the pride of the Akwukwu-Igbo in wars
and tormentor of Onicha-Olona in every battle. known to have defeated and
killed in wars more Onicha-Olona warriors than any other single individual that
lived, he was an arrogant mortal that advocated war, taking every opportunity
to wage armed conflict with Umuolo people of Onicha-Olona. He was that terror
of the neighbourhood that Augustine Afam Ugah, an Anioma cultural enthusiast and
a member of the Organization For the Advancement of Anioma Culture (OFAAC) labelled
“The Goliath of Akwukwu-Igbo”.
Adione was to Onicha-Olona what Chidi Nwaoji of Ibusa was
to the 1898 British forces against the community, a terror of no small feat and
a lover and wisher of wars until he was labelled a criminal by the British and arrested
with the dragnet when he had a net cast on him and consequently taken to
Calabar he was exiled to die.
With the Umuolo Quarter of Akwukwu-Igbo share of direct
boundary with Akwukwu-Igbo, there was therefore no natural guarantee that they
would not go through the warlike experiences in the hands of Adione Ugwonor who
inflicted defeats on them.
As orally recounted by Felix Nwabuoku, an Onicha-Olona writer
of history to this author, the Adione War immediately broke out when Adione Ugwonor,
the well-known Akwukwu-Igbo Warrior stopped the daughter of Okpoko from
Onicha-Olona and chopped-off her ear and immediately sent a message to the Obi
of Onicha-Olona over his warrior-like action and daring the community to face
him in the usual battle in which he had always defeated them. Consequently,
Onicha-Olona invited the monarchs of the neighbouring communities and
strategized in their bid to confront Adione and Akwukwu-Igbo.
The Onicha-Olona legend records that in the meeting, an
Obomkpa native doctor, in his wisdom to test their bravery or ability to defeat
Adione immediately transformed himself to a lion and as they fled, one
Onicha-Olona man laid seven eggs and used one of the eggs to stone the lion
that immediately retransformed back to the Obomkpa native doctor. This act
prompted the man to ascertain their courage and effectiveness to defeat Adione,
the Akwukwu-Igbo Warrior. In the war that eventually ensued, Onicha-Olona had
discovered the secret to neutralize the Adione’s charm with the help of a cripple.
Eventually, as the war broke out, the Onicha-Olona fighters carried a cripple
to the warfront to confront him.
The war strategy of Onicha-Olona was usually to mystically and
inscrutably command soldier ants to gather the enemies in battlefield while
Akwukwu-Igbo was to invoke sleep on the enemy. With both Akwukwu-Igbo and
Onicha-Olona now masters of their own war secrets, Akwukwu-Igbo soldiers,
deploying their own strategy caused some of the Onicha-Olona soldiers to sleep but
Adione approached the now sleepy Onicha-Olona fighters pugnaciously, all of who
fled, leaving the cripple that put a leaf in his mouth, took his father’s gun
and shot him. He eventually died with his head cut off.
The victory of Adione’s death soon translated in “Onye ma
Adione Ugwonor”, the popular song in Onicha-Olona festivals till date. The
defeat and death of Adione, the tormentor of Onicha-Olona is also preserved in
Idu-Olu Festival chant of:
“Ngwulor
Di Be Elumelu Gbue Adione.
Adione
Anaaa!
Ohoo!
Ohoo!”
This chant is recited in the Idu-Olu Festival as a reminder
of Onicha-Olona victory in wars.
For Akwukwu-Igbo, a warlike kingdom, the concluding killing
of Adione in war is not a pedestal of oblivion for their war exploits and the many
times defeat of Onicha-Olona and other settlements that engaged them. Hence,
the Kingdom in paying gratitude to the Adione, the extreme bellicose
nationalist that stood and died for them in war, established an imposing statue
of Adione the son Ugwonor which can still be seen standing with pride in one of
its junctions in the heart of the kingdom. It is perhaps, a way to tell
visitors to the kingdom their past as great warriors that defeated the great
and mighty.
The Adione gratitude of the Akwukwu-Igbo Kingdom is an act
worthy of emulation by other warlike societies of Anioma such as Ibusa where a
single cenotaph does not stand as a reminder of their heroes other than Umejei
and Edini, two founders of the community whereas they should never forget the
labour of their heroes past. Again the Adione lesson in modern Akwukwu-Igbo
Kingdom is asking the question of why Ekumeku monument stands in Asaba where a
single battle was not recorded but none in the battle epicenters of Ibusa, Onicha-Olona,
Ukwunzu, Ubulu-Uku, Issele-Uku, Ogwashi-Uku, Idumuje or any other stronghold.
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