Usurpation Shifted Our Onicha-Olona Kingship System from Hereditary to Okpalabisi, Prince Joseph Dumbili Nwadiajueboe, Eze Dibia of Onicha-Olona—Part One

 Usurpation Shifted Our Onicha-Olona Kingship System from Hereditary to Okpalabisi, Prince Joseph Dumbili Nwadiajueboe, Eze Dibia of Onicha-Olona—Part One

It was a long walk to Ogbe-Obi in Onicha-Olona Kingdom, Delta State, where this interview was conducted, but the journey was worth it. In this interview with PEN MASTER (EMEKA ESOGBUE) a Media Persinality, PRINCE JOSEPH DUMBILI NWADIAJUEBOE, an octogenarian who is the Eze Dibia of Onicha-Olona, Obunze of Ogbe-Obi, Onicha-Olona, and author of several books, delivers oral accounts on the history of Onicha-Olona. He speaks on the foundation of Onicha-Olona, the authorship of several books on the Anioma communities accommodating Onicha-Olona, Obior, Onicha-Ugbo, Obior, Obomkpa, and others, all of which are Ezechime, makes startling revelations on the identity of Ezechime, whom he holds as the patriarch of Onicha-Olona, and ventures into the age-long Obiship crisis ravaging the community. 

Pen Master: Nwadei, sir, all the way from Asaba, I am here for this interview because I know my readers have a lot to read from you.  

Nwadiajueboe: Pen Master, you are welcome. This place you have come to is different from the other places you went. The difference is that in those places, you were given oral traditions, but this is a school of opinion, especially in religion and philosophy. You are here to learn. I have written several books, particularly the one on Issele-Uku. You have read it because my son (Mr. Jimoh Nwadiajueboe) said so. You helped to review it and concluded that the content was spiritual. 

Pen Master: Oh, I think I remember reviewing that book when it was passed to me as a published work, and I am delighted to learn that you are the author. I thank you, sir.

Nwadiajueboe: Yes, I wrote it. It did not invite troubles in Issele-Uku because after writing it, I gave it to them and got an approval to publish it. When there was controversy, the book became a reference point for them. I don’t write books that are political or full of controversies. Why I said that this place is a school is because you will understand what Nwadei means. We have Umudei Ogwashi, we have Umudei Agbor, and we have it in Onicha-Ugbo and here in our Olona. It goes round. Why was it accepted by all? This is where you will learn what it means. Nwadei is a citizen by birth. He is a freeborn and one whose ancestors founded a community. The plural form is Umudei, while it is singularized as Nwadei. Now, my traditional greeting is "Nwadei" because I am the son of the soil, a citizen by birth. I am not Ojioba, a stranger, because Ojioba is one assigned right by the Oba. Meeting a man, the first thing is to greet him. You are welcome. Now, let me hear from you on why you are here.

Pen Master: (Smiling) Diokpa, I have learned something from you at least. Thank you, once again.

Nwadiajueboe: (Interrupts with laughter) …Pen Master, did they tell you this elsewhere?

Pen Master: …no. I was just told now by you this moment. Well, I am aware that the Ibusa people also bear this name. 

Nwadiajueboe: … I also told you about Ojioba. The Oba (of Benin) is a monarch. He has the right. Whoever he asks to stay, stays. He is like the one holding the axe and the wood. 

Pen Master: Diokpa, I have gone round Onicha-Olona and have seen the good and the bad aspects of the community. Yes, I saw the beauty and also the areas I think the government should have played some important roles in. My question is this: judging from your age and as one who witnessed the colonial days, how would you situate Onicha-Olona today?

Nwadiajueboe: The government of our people today is an extension of the colonial government. Before the colonialists arrived, we had some institutions like the Nze, Onotu, and others. Today, we have the local government chairmen, commissioners, and others. The white men only came to dominate us. 

Pen Master: I also noticed that Onicha-Olona, your community, appears to exist on self-help. For instance, I visited your Teachers Training College and other institutions in the community. The Teachers Training College, particularly, is in a completely bad state. In fact, it is an unspeakable state that no one can imagine. Have your people been calling on the government to intervene?

Nwadiajueboe: A man of my humble self does not have the power to control the government because I am not a politician. I don’t think there is any indigene of this Onicha-Olona who has the right to control the government to do this or that. When you do, you run into a serious problem. I have nothing to do with politicians. You see, you may have a case in the law court, but when a politician becomes involved, you expect the worst. Money has spoiled the world. 

Pen Master: … But you can still tell us something about this at least.

Nwadiajueboe: Pen Master, my interest is the history, etymology, and cultural symbols of Onicha-Olona.  I am not interested in politics. I was supposed to be the Obi of Onicha-Olona in the government gazetted, but when politicians became involved, they denied me of this. The governor never came to me because some politicians from this community asked him never to come. The governor returned without seeing me. I am not a politician, so I have nothing to say about politics. 

Pen Master: Oh I see, but well, you will have the opportunity to field questions on the Onicha-Olona Obiship. For now, let me ask you this: What was once in Enuani legend was that Onicha-Olona, your community, was a member of the Ezechime clan, but now, we hear that Ugbe, Ogbele, Orhogbue, and Olo are the founders of the community, and they had no traces of Ezechime. The people in this school of thought further claim that no Onicha-Olona family can trace its lineage to Ezechime. Pa Nwadiajueboe, is this assertion true?

Nwadiajueboe: Hmm! This is a good question. The problem facing us is that we are ignorant of our language. Someone told you that he is Olo. Do you know the meaning of Olo?

Pen Master: (interrupts) … No sir, please tell me, sir.

Nwadiajueboe: It is a professional name. Do you know what Ugbe is? Ugbe has a meaning. The status in a group or society is Ugbe. You can’t be crowned as an Obi, and you won’t have a name for becoming that Obi. Everything we have here also exists in foreign countries. For instance, there is Ogwa in those places. There are places in London where guests are temporarily accommodated. This is Ogwa. Ogwa is not a place where human beings are killed. In a place like Olona, when a person dies, he is buried inside his Ogwa. Again, culture was an early civilization of the people. 

Pen Master: So, is Onicha-Olona of Ezechime lineage? People want to hear your view of this question.  

Nwadiajueboe: Yes, Onicha-Olona is an Ezechime clan, and we have etymological symbols to demonstrate this. Ezechime was a local professor of religion. It is a term for a local professor in Onichaland. The word "Ezechime" has nothing to do with a ruler. Why are they saying he was Igbo? In telling you the meaning of Ezechime, people are influenced by the knowledge they have from the whites. Coming to the other aspect of your question. Ezechime was granted that term by his local professional title as one specialized in religion or things of the spirit. He was a Benin man. Another piece of evidence that we are not Igbo is expressed in the Idolu Festival which we celebrate today. There is a particular content in the folklore song which we recite during the festival to differentiate ourselves from the Igbos. For reasons, I may not give out those lyrics here. The term Onicha-Ugbo means “country party.” The name is derived from agriculture, and that was because our people never had manufacturing places. I have written on the history of Onicha-Ugbo. Ezechime named Issele-Uku the administrative headquarters, and Onicha-Olona; he also named the principalities. 

Pen Master: Okay, but who was Ogbele in history? 

Nwadiajueboe: Ogbele was one of the descendants of Ezechime, and he was in love with development…

Pen Master: (Interrupts) Was Ogbele really the son of Ezechime?

Nwadiajueboe: …the son of Onicha. Onicha had children before Ogbele. Ogbele was the one who founded Onicha-Olona. He was also the one who converted it from the principality it was to a town. He decided that he would have a dual monarchy and started to rule Onicha-Olona and Onicha-Ugbo at the same time. In Onicha-Olona, he converted the castle to Ohai, and Ohai is where sacred things are kept. That lady, Nne Orhie nwa Oba, came along with that cutlass, which her father used to commit suicide. That cutlass is here in my house inside the Ohai, and after this interview, I will get it to show you. Yes, that cutlass that Osenegho of the Benin Kingdom used to kill himself is here. He later settled here in Onicha-Olona. There is the Ani Onicha here, which they have shown you, and it means “governing power in monarchy.” There is a reason any Ibusa person taking a title is taken to Ani Ibusa. It is the governing power in a monarchy. My grandfather’s younger brother owns that compound (pointing towards Ani Onicha). You have also been shown “Ofide.” That is where the mother of Oba Eweka 1 was buried. The mother of the Oba of Benin died and was buried here in Onicha-Olona.  But the people of Onicha-Olona never gave me the opportunity due to me. I have told the Oba of Benin all of these things I am telling you, and it was accepted by all. 

Pen Master: It is good to know that the mother of Oba Eweka I was buried on that sacred site shown to me a while ago, but if I may ask, what is the historical symbol of the site to the people of Olona-Olona?

Nwadiajueboe: After burying her here, they decreed that they would be here to buy and sell in Eke market day. Trading was every 8 days and this was so because “omugor” lasts for 28 days and new moon is seen every 28 days and this was also the case of the ocean tide. This is also about lunar moon. Col Nwawo has the Uzo Nta Oyo-Oba. Oyo-Oba was a ceremony that was once carried out. Oyo-Oba defines calmness and it means that what they did was calmly supported by the Oba without any controversy. This is why a song is sung (starts to sing). Nwawo was their father’s labourer (Ahoke Anwai) who was instructed to maintain the road. That was why he lived there (pointing towards the direction). Let all those people talking tell you where Onicha mother came from; let them tell you the name in Benin language. The first name of Ezechime given to him by his father was Prince Orhie. Ezechime did not leave Benin because there was war. We are Benin but we did not leave Benin because there was war. It was by proper arrangement.  

Pen Master: Diokpa, your account insists that Ezechime is not Igbo?

Nwadiajueboe: (Interrupts with surprise) …yes, he is not Igbo. Ezechime and his followers were never Igbo. He came from Benin. His supporters were known as Oniha (Onihea) and that is known as Oniha nwa Oba. It defines Oniha Ije. Alo is a Yoruba word for second person in command. Omo is a Benin word for the child of Oba and Ozoma was the brother of Oba.

Pen Master: …still your account does not take into consideration Ugbe, Orhogbua and Olo. Where do we situate them as the progenitors of the Onicha-Olona Kingdom?

Nwadijueboe: …no, that’s where the history of Onicha-Olona comes in. Do you know what Olo means?

Pen Master: I obviously don’t know sir. 

Nwadijueboe: In English language, Olo means one who reveals things. Olo was brought by Ogbele and she was a woman. She settled at Umuolo and that is the reason they are greeted Okoegbe Ebo Nma. That is where Afia Olie (market) is located. This is because Olie is an extension of the history of Orhie Nwa Oba. She was known for revealing secrets and also the sister of Ogbele and this is the reason, we say “Agwai sor Olo.” Agwai is what we call palace in our local parlance. Ugbe is a word in English which means a dissenter. Do you know what I mean? 

Pen Master: No! Please tell me sir.

Nwadiajueboe: (Smiling) It is a word for one left a cause and deviated to another. This is why in Ibusa, in those days, when you were playing you say, “Ugbe nu Ugbe nu Gbea, Otu notu no tue."The reason he deviated was because Ogbele that founded Onicha-Olona was senior to him biologically. When Ogbele died, he became the eldest person in Ogbe-Obi here and he appealed to them to allow him become the Obi. He told them that the Obiship of his choice was “Obi isi Okpukpu,” (Odonwhere in Benin). This is what the English man calls gerontocracy or government by old age. There was a dispute and they went to court. This was why Ishiekpe came to Onicha-Olona. Ishiekpe means judiciary. The people refused him the Obiship. He named his first son Bayiru. He has the place called Idumu-Iyi here. He was formerly a worshipper of Mkpitime for Ogbele and was also the custodian of the Ohai which he supervised for him. Unfortunately, he told him that he would not worship this deity again and assigned the worship of the deity to his son, instructing him to go to Mkpitime and explore it. It was eventually his son who explored the Mkpitime water.    

Pen Master: Yes, I know of Umugbe Clan in Ibusa with familiarity but I also want to ask…

Nwadiajueboa: …hold on. So, this exploration earned him the name, Bayiru. "Ba" means an ancestor while "Iyi" is an element which is water. "Iru" defines the purity of water. This is the name of their father till date. 

…continue on Part Two