THE ANIOMA CIVILIZATIONS AND CULTURAL ADVANCEMENT RE-VISITED

 

THE ANIOMA CIVILIZATIONS AND CULTURAL ADVANCEMENT RE-VISITED

By Dr. Emeka Esogbue

 

Civilization is defined as “the process whereby societies achieve an advanced stage of development and organization.” It is also historically, a civilization a "more advanced" culture, implied contrast to smaller, supposedly less advanced cultures defined by Robert McCormick Adams in his book, "Evolutionary of Urban Society." As it is well known, civilization concentrates power, extending human control over the rest of nature, including over other human beings. 

 

The Anioma civilization enjoys some characteristics that distinguishes them from other Nigerian groups and these characteristics include different languages spoken within the society of the people, traditional forms of government, distinct traditional titles, settlement patterns in which migrations peopling the region are diversely from Igbo (Igbuzo, Isheagu, Ewulu etc), Benin (Ozanogogo etc), Igala (Oko Ogbele, Oko Amakom, Oko Anala, Amai etc), Yoruba (Ugbodu, Eko Efun, Ogodor etc), Anioma (Ubulu Okiti, Issele-Mkpitime, Idumuje-Ugboko), mixed Igbo and Benin (Owa etc) and mixed Igala (Okpanam, Asaba, Illah)

 

The people of Anioma have over the centuries, since coming together achieved advanced stage of social development in different areas that are unique and distinct. These civilizations do not exist anywhere else thus, separating them from other Nigerian ethnic groups. These aspects of civilizations include:

 

·       Akwa-Ocha, the local fabric, traditional and unique to the people. It is fast regaining wider acceptability by Anioma people. Nevertheless, weavers of this native fabric should do well to pass it on to their children. The government will also do well to encourage the trade in their various centers given that it is considered culturally essential by the people.

·       Omuship, the female traditional institution, with centuries of existence is one of the civilizations advanced by Anioma people. the institution does not exist anywhere exist the Anioma area. It is thus, an Anioma civilization also once practised in Onitsha, an Anioma community, now in the Southeast.

·       Multiple Eze system or Obiship is also another civilization of the Anioma people. This system of Obiship in which even women become Obi or Eze, practised by the four Enuani communities of Asaba, Ibusa and Okpanam is not found anywhere else. Also in these four communities, the Omu is also an Obi which distinguishes the Omu from the Omu of other Anioma communities.

·       Ekumeku, which first united the people to the social-political cohesion that they enjoy today is elevates the people above other Nigerian groups in terms of resistance to colonial rule. It was the fearful Ekumeku Movement that gave the Anioma people recognition before the British imperialists though some of the communities were to be consequently annexed and placed in other regions of what later became Nigeria.

 

All of these forms of civilizations have differentiated the Anioma people from other societies of the world. Nevertheless, it will amount to unjustness if we fail to admit that some of these aspects of civilization of the people are beginning to vanish gradually.

It was Ajumuka (2015:36) who writing in an Anioma Magazine admitted that:

 

“Two centuries ago, African culture, which according to European explorers was until then characterized by ignorance, suspensions, voodoo and general darkness, began to gradually witness the entrance of ‘light’, the intrusion of science, reason and a continuous change our culture has transformed from the primary or medieval to a civilized, beautiful and largely un-African one.”¹²

 

Nearly all the civilizations of the Anioma people listed above faced challenged and maybe going through revival today, as it is. The Akwa-Ocha had almost vanished until there was general consciousness which helped to revive it. The good implication of the revival can be seen in the use of the native fabric during the traditional marriage ceremonies of the Anioma people. It is today difficult to find any Anioma bride or groom who is not willing to celebrate his traditional marriage in the attire. It is now a thing of pride for the people to identify with it as now seen in political billboards in time of election and Akwa-Ocha Fashion Shows. Yinki Entertainment, initiated by Mrs. Kate Igbodo Odoe and Hom Entertainment, organizers of the Nwada Anioma, initiated by Patrick Okolie have been in forefront of the promotion of the people’s Akwa-Ocha.

Omuship, the age-long institution of the Anioma people was almost vanishing completely until a few people made efforts to revive it. This author did a book, titled “A Short History of Omuship”, which went a long way in reselling the institution to the people. Shortly after, a few communities started to revive the institution in their communities. The bulk of the achievements lies in the hard work, foresight and enthusiasm of HRM Obi Dr. Martha Dunkwu, the Omu of Anioma who using her traditional office, not only preserved and promoted and promoted the institution but globalized it. That two professors who took interest in the institution, arrived from University of Chicago to identify with Omuship is a testimony of her hard work and dedication. Assisted by Comrade Patrick Nweike Ochei, Omuship has regained recognition.

There have been others that laid the foundation, chiefly, the HRM Obi Kikachukwu, the Obi of Ubulu Uno who played a major role in the evolution of Omu of Anioma institution. there was also Prof Nwanze, the former Vice-Chancellor of the University of Benin whose well-researched speech on Omuship was published in a pamphlet but “A short History of Omu” was the first book published on Omuship. All these efforts contributed in the revival of Omuship of the Anioma people and the reawakening spirit currently sweeping through the Anioma Nation.

On September 11, 2021 in Okpanam, venue of the Otite Festival of the Omu of Okpanam/Anioma in Okpanam, Delta State, where the Centre for Omuship in Anioma and Women Development Initiative was also officially opened to the public, this author, speaking to the gathering as well as the press, submitted his bid to do an update in the book, “A Short History of Omu” to be deposited in the Centre. He pointed out his realization of Omuship of the Anioma people as a unique cultural institution, standing on the tomorrow of the people and also worthy of preservation and promotion, the very reason he decided to author the book in the first place. He further described the institution as standing on topmost step of Anioma cultural life.

It was at this event that Hon Innocent Esewezie, the Chairman of Oshimili North Local Government Area assured the people that his Council would become the first in Anioma to pay the Omu monthly salaries, stating further that he would delegate official assignments to the Omu to make them become relevant to the public and also contribute their quota. The Council Chairman often praised for delivering on his mandate further made it known that he would propose the idea to the body of local government heads in the region to see ways by which there would be legislation to make the monthly salary payment of the Omu government-approved.

Where this happens, the Oshimili North Council under the leadership of Hon Esewezie would become the first in Aniomaland to pay the Omu monthly salaries, an idea the Anioma public has already welcomed as instructive and germane to the betterment of the institution. the Omu of ancient times was an old woman but recently, it is becoming an institution for the young woman. On assuming Omuship, the difficulty in building a house for herself in her father’s house as traditionally required becomes a near impossibility. When the Omu is sick, she is left with no one to cater for her medically. When she is hungry, there seems no one available to provide for her.

Formerly, it was the traditional responsibility of the Omu to stay in charge of the markets where she derives economic benefits for survival but with colonial incursion, the management of markets has passed to the local governments that now control them including revenue derivations. In some cases, the traditional rulers also want to stay in control of these markets which therefore results in clash of interest. Since the Omu is not backed by government powers, she is ultimately relegated to the background where she becomes dumped with her fate resting on the unknown. it is for this reason that not many would be willing any more to take up the status, position and responsibility of the Omu even though they are still needed to act as a vehicle for women development in modern times.

The system of Multiple Ezes present in which any traditionally-qualified man could assume the title of Obiship, leading to the multiplication of Obis or Ezes in Asaba, Ibusa, Okpanam and Illah was once unique but now, it is vanishing as a result of lack of patronage by the present generation. Getting it back on track is proving difficult as the conditions of assumption are no longer favourable to the modernity, unless reformed to attract interest and attention. The people are no longer proud to take it up because it is considered an institution of aged men and women.

A bit of Ekumeku has been discussed here. Threatened by imperialism, the people hitherto scattered, united to find expression in the struggle that lasted 37 years, becoming the longest resistance to colonialism in Nigeria and one of the longest resistance in Africa. In fact, the Ekumeku Movement was to inspire other movements in Africa and one of these was the Mau Mau of the Kenya which followed. Where other Nigerian societies easily fell to the superior powers of the British, Ekumeku stood to last from 1884-1914, befuddling the colonialists that almost had no response to the rising.