Obiship: An Amazing Status of Omuship in the Three Communities of Asaba, Ibusa and Okpanam

 Obiship: An Amazing Status of Omuship in the Three Communities of Asaba, Ibusa and Okpanam

- Emeka Esogbue

Have you ever wondered why the Omu in Okpanam and Asaba often sit beside the Anioma traditional rulers at social functions even when other Omu are seated separately but you never found anyone to ask this question? Did you know that in the communities of Asaba, Ibusa, and Okpanam, Obiship is a requisition for ascending Omuship? 

Well, here are answers to your questions. The Omu in these communities are indeed Obi (or Eze). In fact, no one can become an Omu without first assuming Obiship before completing the Omu rites. In this way, an Omu in Asaba, Ibusa, and Okpanam, three neighbouring Enuani communities with similar cultures is an Obi, something that slightly differentiates these Omu from their counterparts in other Anioma communities. Ike elili ukwu is one of the rites of Omuship in their lands and is compulsory. What makes it a possibility is the multiple obi system in which the three communities are geographically founded on a tract of land within the same large extent of region practise. Whereas no one can assume Obiship without a spouse in Okpanam and Asaba, except Ibusa, only the Omu who has to end her marriage before Omuship, by tradition, takes up this title outside marriage.

The Omu on assumption becomes a man, therefore, Obiship, the highest traditional or societal strata in the three communities becomes recognizably essential to match her manhood with the people's known stratification. She then wears a red cap, which tradition compels her to adorn at all times or she falls foul of the law. In these three communities, it is taboo for anyone to wear the red cap without attaining the required statuses, preserved for the Obi and a few others alike. Take, for instance, the core ancient tradition of Okpanam forbids wearing caps and it is to the glory and obedience of the ancestors of the land that it must not be abused. Beyond an Obi, when 

the Omu attends a function, she joins other Obis being an Obi and a man. 

Beyond Omuship, Obiship is traditionally adjudged so important that no one can assume the stool of Asagba and Obuzo in Asaba and Ibusa respectively without first taking up Obiship.  This is so because, by social strata, no individual must be seen to enjoy any traditional privilege above the traditional ruler of these communities. In other words, no one in the community can be an Obi while the Asagba or Obuzo is not or less than an Obi. No traditional advantage must be enjoyed over them hence, the Asagba and Obuzo must be Obi. By tradition, the Omu must also be Obi in Asaba, Ibusa, and Okpanam because they have become men.